ce399 | research archive

Sin Espíritu, Corazón y Mente Invertida (ce399 artwork)

Sin Espíritu, Corazón y Mente Inversa_ce399. 2009

No offense to horned creatures.

Plan 156 from Intra-Space

Balok

Plan 93 from Outer Space

"Like a vast network , the iridescent tendrils of our occult complex spread across the land, linking such centres as are located in California, Florida, North Carolina, Chicago, and New York. These dynamic centres of Thelema receive their vivifying current through our World centre in England." Such was the message of Janice Ayers in 'Sothis' I;2, in September 1977.

...

Crowley's erstwhile secretary Kenneth Grant (who claims to have formed a link to his 'angel' Aossic, and so calls himself Aossic, Ossik, or A'ashik) has - together with his followers - developed a more or less comprehensible outline of a 'new' cosmos on this basis. Interested readers are referred to Grant's books, many of which remain in print. [7] In this article we shall be concentrating on Grant's resulting theoretical expansion of Crowley's demonology. The latter never seems to have regarded angels or demons as very definite beings; for him, they ruled the material world, and were useful for things like getting hold of money. Under Grant's influence they were elaborated into complex transcendental schemes of alternate dimensions outside the circles of space and time. "The terrestrial vehicle is an outcropping in three dimensions of the Angel: the Angel is the fountain of living waters which empowers the terrestrial vehicle." [8] Through contact with this fountain, the Holy Guardian Angel (HGA) opens the gate of remembrance of our supernatural reality, what Grant calls "the continuum often glyphed as the Goddess of which we are terrestrial facets." [9] Grant and his adherents 'remember' the origins of Be-ing [10] and have constructed a remarkably complicated collection of metaphors drawn from sources such as the Qabalah, H.P. Lovecraft, [11] Salvador Dalí, Michael P. Bertiaux, Austin Osman Spare, [12] Lemuria, Atlantis, extraterrestrial visitors from Sirius, the promotion of at least one new 'New Aeon', and a whole shoal of 'revelations'. 

Grant placed great emphasis on the development of a IX° 'dream-control' technique, borrowed from Thomas Lake Harris, and introduced into the Crowleyan O.T.O. by Ida Nellidorf under the name of "eroto-comatose lucidity." Before going to sleep the sexual energies were first raised by constant sexual stimulation without orgasm, and then concentrated onto a talisman bearing a requisite symbol, so that in its dreams, the aroused libido would copulate with a dream-partner. The talisman would thus become magically charged, and would make a particular wish - be it for gold or Gnosis - come true.

...

The Cult of Lam and Michael Staley, Grant's London amanuensis.

The 1919 portrait of Lam drawn by Crowley came into Grant's possession in 1945. Crowley never published any explanation of the image, and this allowed for the development of a distinct 'Lam cult'. For this article, Michael Staley provided the following detail in June 2001: "The point is that Crowley says nothing about Lam in his published writing; whether or not there is anything unpublished, I don't know. Interestingly, I have come across an account by an American visitor to Crowley's flat in Jermyn Street, London, in 1941 or thereabouts, who says that the portrait [he doesn't say who it is, but his description of it - he found it repulsive - leaves no doubt] was on Crowley's wall. When the visitor asked who or what it was, Crowley said that it was a portrait of his guru."

In the 1990's this cult (described as the "quintessence of the Typhonian O.T.O. tradition") was supposed to be a manifestation of the Hidden praeternatural/supernatural God or Holy Guardian Angel (HGA), who united the natural with the supernatural. Contact with this HGA was identical to an entry into the Aeon of Ma'at, or the extra-terrestrial continuum. [17] "In my view Lam is the mask of a dynamic state of [extra-terrestrial] [18] gnosis, rather than simply an entity." [19] Staley interested himself in Lam as a state of Gnosis, although he admitted that this state could sometimes also take the nature of an entity's mask; but he would break through these masks.

Crowley's (feminine?) Hoor-paar-kraat (Set) was again understood as the HGA; in the Tetragrammaton YHVH Ra-Hoor-Khuit (Horus) corresponded with the Vav, and Hoor-paar-kraat to the Heh final. "This identifies Hoor-paar-kraat with the Aeon of Ma'at." [20] Lam 'sits' in the Muladhara Chakra's Bija-Mantra, where the Fiery Serpent (or Kundalini) waits to uncoil. The 'optical' union with Lam took place in Lam's eyes, the region of the Ajna-Chakra (and also the seat of the will). [21] According to Crowley this corresponded to a sex-magical act in which one became conscious of the Ajna and Muladhara Chakras during orgasm. [22]

Contact with the HGA was defined as the stage of "reaching critical mass" after doing intensive Abramelin or Liber Samekh exercises. The HGA is the sum total of experience, gathered into this critical mass and then able to take on spontaneous form. [23]

This contact with the HGA - whether experienced in concrete exterior form, or as the aspirant's spiritual Higher Self - corresponded with the start of 'occult puberty'. [24] For an occultist, it meant that there was no longer any distinction between inner and outer. Evolution demanded that one cast off such old mental habits, [25] and that humanity should become non-human, as in Crowley's A*A*, where a kind of superman hatched from the Egg or Babe of the Abyss (that is, the concept of dissolution in occult Qabalah, the bridge between human and divine).

Freed of Ego, only this new human creature can help human evolution, and perhaps even that of the universe. ['Babe of the Abyss'; the whole point being that the Kabbalistic Abyss is the ultimate womb from which the soul is born before progressing to the Supernal Triad of sefiroth (Kether, Chokmah, and Binah) on the Tree of Life. After being born from the Abyss, it first reaches Binah, the 'Magna Mater'.]

For Staley, magic is primarily a matter of communicating with non-human entities. However, such entities are not to be found outside human beings, as man and the universe are one - both are aspects of the universe. [26] Staley found better comprehension of this through the Sanskrit concept of Advaita or "not-divided", and in the Prajnaparamita-Buddhist "Sunyavada". At one stage Staley worked with a Lam-Serpent Sadhana, in which the Lam-Serpent was visualised as the Kundalini surmounted by Lam's head. [27] This Lam-Serpent uncoiled itself along the sushumna, while the chakras were visualised, and the Bija-Mantras were vibrated. According to Staley the 'secret' of sex-magic resided solely in the fact "that matter is malleable and can be influenced by sustained, intense visualisation; the potency of this visualisation can be increased by the directed sexual current." [28]

The HGA functioned as the mediator and boundary station between the terrestrial and the infinite. With the HGA projected as the Egregore outside the individuality, the HGA can be used to communicate with the 'Secret Chiefs'; using the occult technique of 'Assuming a God-Form' one becomes an angel/egregore among other angels/egregores.

...

26. In Thelemic terms, the magician expels his blood into the chalice of Babalon. Babalon (or Venus, see Crowley's "Vision and the Voice", 1909) has been the (sometimes masculine) Scarlet Whore of Revelation; her number, 156, is equated Kabbalistically with 'constant copulation' and 'samadhi'. 

(excerpt)

Full Article and Hyperlinks:

http://user.cyberlink.ch/~koenig/lam.htm

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1987: Chaos Magic, SDI, Prozac, GMO Crops and the Human Genome Initiative

"Erase This God Damn Thing"

"Miracle Studies" Dismisses Schucman-Thetford MK-ULTRA Connections as "Conspiracy Rumors"

Regarding Conspiracy Rumors about Dr. William Thetford, the CIA and A Course in Miracles

By Joe R. Jesseph, Ph.D. Author: A Primer of Psychlogy According to A Course in Miracles [Coordinator of Miracle Studies]

...

One of the more bizarre forms of controversy to develop relative to ACIM in recent years (circa 2006) has to do with the suspicion that the Course is the result of a CIA plot -- a mind-control conspiracy. As is often the case in conspiracy thinking, some people have taken certain facts, combined them and come up with preposterous conclusions. In this case certain conspiracy theorists have added the facts that William Thetford was once employed by the CIA, that the CIA has funded psychological research and that some of that research was conducted by Thetford and Schucman, to concluded that the Course, which by its very nature is deeply threatening to the ego, must have been the result of a CIA plot. Contributing to this assertion is the fact that indeed some of the psychological research funded by the CIA was directed at discovering techniques for manipulating human beings, and that some of that "mind control" research was conducted in an unethical manner.

In the fall of 2006 I was asked about these kinds of assertions as found on a Web site with the headline: "ACIM: Lie Down With Dogs, Get Up With Fleas! The MKULTRA Milieu Surrounding the 'Scribing' of A Course In Miracles." (MKULTRA is an acronym for a CIA program which funded the research of a very large number of prominent psychologists back in the 1960's, some of that research later found to have been conducted unscrupulously.)

The Web site in question contained wildly outlandish statements and suggestions intended to establish guilt by association -- a strategy that a trial lawyer or tabloid journalist might use, but not a very credible approach to serious, intelligent, scholarly consideration. None of us who are familiar with the facts about Helen Schucman and Bill Thetford, particularly those who knew them personally, could possibly take seriously the claims made on that Web site. However, I could see how people not familiar with the historical facts about the Course and its scribing could take such claims seriously, especially if they are orthodox in religious belief, already skeptical about the phenomenon of channeling, and even more so if they are not familiar with words actually found on the pages of A Course in Miracles.

Anyone who cares to have an informed perspective on the Course should at least become acquainted with the Course itself, along with relevant portions of the following books: 1) Absence from Felicity: The Story of Helen Schucman and Her Scribing of A Course in Miracles by Kenneth Wapnick; 2) Understanding A Course in Miracles: The History, Message and Legacy of a Spiritual Path for Today and the earlier version of this work entitled: The Complete Story of the Course by D. Patrick Miller, and; 3) Journey Without Distance: the Story behind A Course in Miracles by Robert Skutch. Wapnick's book is by far the most authoritative account and some important, relevant excerpts from it are available on the World Wide Web. Those excerpts are linked from a site dedicated to Helen Schucman and entitled The Scribe. Another helpful site is that of the Foundation for Inner Peace, publisher of the Course. On that site, in particular see: The Scribing of A Course in Miracles.

In addressing the conspiracy theory about ACIM as a brain washing tool and perhaps the product of brain washing, one ought to take note of a statement written by Helen Schucman herself and which concludes the first part of the Preface to the Course, which is entitled "How It Came." That statement says: "The names of the collaborators in the recording of the Course do not appear on the cover because the Course can and should stand on its own. It is not intended to become the basis for another cult. Its only purpose is to provide a way in which some people will be able to find their own Internal Teacher" (ACIM Text Preface, p. viii; italics mine; see the entire three-part Preface here: www.facim.org/acim/description.htm).

The Course can stand on its own. You don't have to believe it was channeled from Jesus to make use of it, and you don't even have to believe in Jesus. Neither do you have to believe in the phenomenon of channeling.

It has always been clear to me that the Course was not intended to be the basis for a religious organization of any kind. For one thing, such organizations are rife with ego specialness, hierarchies of power and attempts to tell people what to believe rather than helping them to "find their own Internal Teacher." The Course actually dismisses the phrase "formal religion" as an oxymoron:

In this world, there is an astonishing tendency to join contradictory words into one term without perceiving the contradiction at all. The attempt to formalize religion is so obviously an ego attempt to reconcile the irreconcilable that it hardly requires elaboration here (ACIM Psychotherapy Pamphlet-2.II.2:2-3).

In other words, spirit is formless while the ego's attempt to formalize spirituality is an attempt to imprison in form what is formless; to elevate the importance of form, which is an illusory projection of the ego thought system, at the expense of an awareness of content -- mind and thought -- which is reality because mind is a dimension of spirit.

The Course does not encourage proselytizing or even setting up study groups. What it means by "teaching," is not formal didactic teaching (or preaching), but teaching love and forgiveness by example; something I think the CIA would have little use for, especially back in the 1960s. That said, it is true that for most of us the Course material is not easy to understand, integrate and apply in spite of the fact that it continually says it is a "simple course." So a teacher and a study group can be helpful. In this regard, the only teacher of the Course in whom I have complete confidence is Kenneth Wapnick, who was intimately associated with Bill and Helen, having first met them in 1972 and then working closely with them to prepare the Course for publication in 1976. When one reads his autobiographical accounts (see links at: the Website dedicated to Ken), it is evident that Ken's own spiritual journey had led him to a place of knowing the message of the Course before he ever read it. He, too, had experienced an inner presence that he recognized in the voice that speaks from the pages of the Course itself. In effect, Ken became Helen's designated teacher of ACIM, while she and Bill preferred to stay in the background after the Course was published. And Ken, who knew Bill and Helen very, very well, just laughed when I told him about the CIA conspiracy theory regarding the Course. He thought Bill would be quite amused and no doubt have some clever remark to make, since Bill had a very good sense of humor. Helen, on the other hand, would probably not have been amused at all. She was very intelligent and could be scathing in criticism when she was so inclined. One can obtain a very helpful understanding of Helen, Bill and their relationship by reading Ken's book Absence from Felicity, which I've already mentioned.

Nevertheless, even a glass of water can be misused, let alone a spiritual document. So, in spite of its intent, it is true that the Course has been misrepresented and misappropriated, sometimes with very unfortunate consequences. The Course, like the glass of water, can serve a constructive, helpful purpose or a harmful one, depending upon who is making use of it and the purpose they wish to serve. Obviously the same is true of the Bible, the Koran, and countless other spiritual writings. Likewise, psychology can be misused, which brings me to the CIA and MKULTRA.

According to John Marks in his book The Search for the Manchurian Candidate2, back in the Cold War era of the 1950s and 60s the CIA had an interest in being able to make use of the scientific knowledge and professional techniques of psychology. They sought to have rapport with a wide range of psychologists to whom they could have access for information, consultation and research. Consequently, a large number of research projects of various kinds were funded by the CIA through MKULTRA, and a very long list of some of the most distinguished names in psychology benefited from this funding, most of them not having a clue about the nefarious activities of people like Drs. Gottlieb and Cameron which were discovered later. It was not until the Church Committee3 investigations of Congress beginning in 1975 that the unconscionable activities sponsored by MKULTRA funding came to light. But, the mere fact that a particular psychologist's research was funded by the CIA through MKULTRA should not be used to incriminate that psychologist. Neither should the fact that a psychologist was employed by the CIA be used to vilify that person. Back in the fifties, there was a lot of concern about Russia and communism, and there was a high level of public confidence in the CIA. What we've learned since then should not serve to discredit every one of the distinguished psychologists who received funding through MKULTRA, or who was employed by the CIA. The practice of guilt by association, which the Web site in question attempts, is reminiscent of another phenomenon of the late 1940's - early 1950's: McCarthyism.

Among the psychologists whose research was funded by the CIA through MKULTRA was the widely known and beloved Dr. Carl Rogers, who was instrumental in the development of what became known as "humanistic psychology," and who founded the "Person-Centered Approach" to psychotherapy. His goal was not to manipulate, brain wash and deceive people, but to free them from their conflicts so that they could become "fully functioning" persons -- "self-actualizing" human beings. One of Roger's most famous books was entitled On Becoming a Person4 wherein the second major section was titled "How Can I Help?" Yet Rogers received funding for some of his research through the CIA's MKULTRA program, just as did Bill Thetford and Helen Schucman.

In his book Marks discusses and quotes Rogers as follows:

Although he says he would have nothing to do with secret Agency activities today, he asks for understanding in light of the climate of the 1950s. "We really did regard Russia as the enemy," declares Rogers, "and we were trying to do various things to make sure the Russians did not get the upper hand." Rogers received an important professional reward for joining the Society [for the Investigation of Human Ecology, later called the Human Ecology Fund] board. Executive Director James Monroe had let him know that, once he agreed to serve, he could expect to receive a Society grant. "That appealed to me because I was having trouble getting funded," says Rogers. "Having gotten that grant [about $30,000 over three years], it made it possible to get other grants from Rockefeller and NIMH." Rogers still feels grateful to the Society for helping him establish a funding "track record," but he emphasizes that the Agency [CIA] never had any effect on his research (brackets mine).

It is common for psychologists to seek government funding for their research projects, and in the "publish or perish" climate of prestigious universities like Columbia it is not surprising that some of the work done by Bill Thetford and Helen Schucman received funding through MKULTRA. But it is hardly accurate to characterize that research as being directed toward "brain washing," any more than it would be accurate to characterize Roger's work that way.

My principle point here is that it is important to understand the historical context for the MKULTRA funding as well as to realize that not all of the psychological research funded by the CIA was of the dishonest and inhumane sort carried out by Dr. John Gottlieb and others. For an extensive discussion of this and of the Society for the Investigation of Human Ecology see "CIA's Behavior Caper" by Dr. Patricia Greenfiled, professor of psychology at UCLA.

Another example of legitimate psychological research funded in part by the CIA is Dr. John Gittinger's "Personality Assessment System," or PAS. This system was of particular interest to Bill Thetford and Helen Schucman for very sound professional reasons, and it utilized one of the intelligence and personality assessment tests which has been a standard in the psychology profession for decades: the Wechsler Adult Intelligence Scales (WAIS) which were a refinement of the earlier Wechsler-Bellview Intelligence Scales. Gittinger began his work on the PAS in 1948-49 when he was a psychologist at Central State Hospital in Norman, Oklahoma. To this day, the PAS is utilized by professional psychologists who are responsible for psychological diagnosis in connection with mental health treatment. Following are some excerpts from the PAS Website:

Psychologist Dr. John Gittinger conceived the fundamental idea behind the "Personality Assessment System", or PAS, many years ago when he observed that our personalities are shaped, to a large extent, by the way we use the several components of our intellect. He realized that each person learns to cope with life by using (or not using) the intellectual strengths and overcoming (or not overcoming) the intellectual weaknesses that she or he may have learned or acquired by genetic endowment. He saw that, over the period of our maturation into adulthood, this process produces what we call each person's "personality." The result, in other words, for each of us, is a coherent pattern for how to "do" life....

Even John Marks, in his anti-CIA book, In Search of the Manchurian Candidate, recognized and reported that the most positive development during the 1950's and 1960's in the CIA was the Personality Assessment System....

After Dr. Gittinger’s retirement from government service in 1978, many of the psychologists with whom he had worked developed university affiliations. Students at such prestigious institutions as Cornell University, The Ohio State University, The University of Missouri, and American International College are among those who have been provided with an opportunity to learn to analyze and interpret PAS profiles. Further, the Gittinger Assessment Center, established at Hocking College in 1984, serves as a site for training, resources, information, data collection, and future development of the PAS. (For the full account see: Originator: John Gittinger and for a complete explanation of the PAS see: Non-technical Overview.)

It is quite understandable to me that Bill Thetford and Helen Schucman would have an interest in the PAS and in conducting research with it. Certainly any psychological test (like the glass of water I mentioned) could be used for unethical purposes of manipulation and control. However, Bill and Helen, like Carl Rogers, were psychologists interested in helping people. Helen's particular interest was in children, and particularly mentally retarded children.

So, some of the research Bill and Helen engaged in was funded through MKULTRA, but it is not accurate to characterize their interest as having to do with "mind control," nor is it accurate to characterize the entire body of research funded through MKULTRA that way. Further, much of what went on under the aegis of the Society for the Investigation of Human Ecology was of legitimate interest to professional psychologists and that Society may even have helped the science of psychology to move in a broader, more  humanistic direction. To quote John Marks again:

By investing up to $400,000 a year into the early, innovative work of men like Carl Rogers, Charles Osgood, and Martin Orne, the CIA's Human Ecology Fund helped liberate the behavioral sciences from the world of rats and cheese. With a push from the Agency as well as other forces, the field opened up.

Summary of Dr. William Thetford's Professional Career

When he graduated from DePauw University in 1944, Bill was uncertain about what he wanted to do. He had majored in psychology but also enrolled in the pre-med program. Even though he was accepted at the University of Chicago School of Medicine, he still wasn't sure he wanted to study medicine, so he decided to apply for a job at the University and wait to make a decision about whether to enroll in medical school. The job he got involved work as an administrator with the Manhattan Project with responsibilities for supervising certain buildings and for radiation decontamination. Robert Skutch5 quotes Bill about this job:

The atmosphere in our department at the time was an extremely exciting one. There was a sense of utmost urgency and high sense of national priority to the work being done...It was the belief of the scientific community that the Nazis had already progressed very far in the development of atomic energy, and that we were in a life or death race with them.

Remember, this was before the end of World War II and the social/political climate in the U.S. was profoundly affected by that war as well as the "Cold War" which followed.

Bill finally decided not to enter medical school, but when the atomic bombs were dropped he was horrified at the devastation and quit his job. Skutch quotes him regarding his next step:

A few weeks later Dr. Carl Rogers arrived on campus. Although I knew nothing about Rogers, who even then was one of the most eminent names in the field of psychology, I signed up for his first course on Client centered Psychotherapy, simply because some of the graduate students I knew recommended that I do so.

Rogers immediately recognized a very intelligent student with keen insight into what Rogers was teaching and to Bill's dismay Rogers appointed him as a teaching assistant and then invited him to become Rogers' research assistant.

In 1949 Bill received his Ph.D. from the University of Chicago after completing research related to Rogers' theory. Again, Skutch quotes Bill:

I was intrigued with the possibility of measuring the autonomic nervous system and its functions before and after Rogerian therapy...Rogers was very impressed by this study, and I was actually stunned that I had found any significant results at all.....In March 1949, somewhat to my surprise, I received my Ph.D. However, I still had no real awareness of the field of psychology...Although I had met many eminent people during my studies...no one seemed to have any awareness of how these specialized areas of knowledge could be synthesized.

Even though Bill lacked confidence in his own qualifications it seems evident that many others were quite impressed with him. This kind of situation involving Bill's humility and the high regard of others appears to have characterized much of his early professional career. After Chicago, at the suggestion of a friend, he applied for and was accepted into a position at Michael Reese Hospital in Chicago where he worked in research involving schizophrenic patients and patterns of response to the Rorschach inkblot test. This was done under the direction of Dr. Samuel Beck, a leading authority on the Rorschach, about which Bill knew nothing. But, in what by now seems to be characteristic fashion, Beck was quite impressed with Bill and even regarded his lack of experience with the Rorschach as a positive factor since it meant that he would not bring bias into his studies. Bill stayed on in this program under Dr. Beck for 2 1/2 years, and it is during this time that he was introduced to Freudian psychoanalytic theory, which was contrary to Rogers' theories. Skutch quotes Bill about this period as saying:

One thing I felt strongly about, both during graduate studies and afterwards at Michael Reese, was that I did not in any way wish to be a university professor...I had already turned down several offers...I felt I had nothing to profess. Also, I did not feel that university life was something that I would happily adapt to.

Bill subsequently moved on to enroll in the Washington School of Psychiatry in Washington. D.C., because he was intrigued by the eminent Dr. Harry Stack Sullivan's interpersonal theory of psychiatry which focused upon interpersonal relations rather than the individual psychodynamics of Freudian psychology. (By the way, this kind of focus in psychological study is compatible with the study of human ecology as a psychological undertaking since it takes an interest in the environment of human relationships surrounding an individual.) This was during the period 1951-54 when, in addition to being a post-graduate student at the Washington School of Psychiatry, Bill was employed as a psychologist for the U.S. government, and this is when Bill’s association with the CIA began. I could not find details of his government employment, although one source states that during 1953 Bill served as a consultant to the Foreign Service Institute in Beirut, Lebanon. No doubt Bill was employed by the CIA at this time. Skutch quotes Bill about the next phase of his career:

When I completed the study program at the Washington School, I was undecided about what to do next. Since I had long been attracted to New York City, I decided to go there to look for a position. The head of the Psychological Placement Service at the N.Y. State Employment Service said he had absolutely the perfect job for me...What he had in mind was the Directorship of the Psychology Department at the Institute of Living in Hartford Connecticut.

The Institute for Living is a very well known mental health treatment center and hospital, which was founded in 1822, being one of the first mental health facilities of its kind in the U.S. Bill stayed there as Director of the Division of Psychology from 1954 to 1955 when he moved to the CIA-funded Society for the Study of Human Ecology at Cornell University Medical College. About this, Skutch quotes Bill as saying:

After a year at Hartford I received a call from Dr. Harold G. Wolff, one of the founders of psychosomatic medicine, a leading authority on stress disorders, and at the time Chairman of the Department of Neurology at Cornell...Dr. Wolf offered me an appointment as Chief Psychologist in the Human Ecology Study Program which he was directing. My uneasiness about becoming involved in a university position had mellowed somewhat by this time and I decided to consider an academic appointment. As a result, I accepted Dr. Wolff's offer, and before I knew it I became an instructor and a year later was promoted to assistant professor.

The idea of taking an ecological approach to the psychological study of human beings intrigued Bill and fit in with his general tendency to be attracted to unconventional approaches to psychology which emphasized understanding people in the context of their family relationships as well as their socio-cultural and natural environment, the kind of interest that had led him to the Washington School of Psychiatry. John Marks characterizes Wolff as not only being brilliant, but also as arrogant and quite interested in helping the CIA find ways to both manipulate human beings as well as train them to resist such manipulation, but there is nothing in Bill's history to suggest that he shared these kinds of interests. There is nothing in Bill's story to indicate that he himself had any interest in brain washing, hypnosis, drug-induced states or the like. Whether he had any knowledge at all of these activities being carried on with CIA sponsorship through MKULTRA is unclear to me, but I think it is unlikely that he did. Anyway, he stayed on at the Human Ecology Study Program from 1955-57, and then, upon the urging of a friend, applied for and -- even though rather unsure of himself -- took a very challenging job at Columbia University where he began in 1958 as an Associate Professor of Medical Psychology and Director of the Division of Clinical Psychology at Columbia-Presbyterian Hospital.

Apparently he was fascinated by his work under Wolf at Cornell, and the job at Columbia had been subject to controversy because members of the search committee could not agree upon a candidate. Thus, they were willing to consider Bill who apparently was less controversial to them. Bill told the Cornell people that he would accept the job if given an Associate Professorship, which he thought quite unlikely. But they surprised him by offering it. So, off he went.

Faculty politics can be quite conflicted and difficult. In fact, it was this very kind of difficulty that later led Bill to make his famous speech to Helen in which he said that there must be a better way for them to relate to each other as well as to their colleagues. They had been involved in some bitter, acrimonious interpersonal conflicts by June of 1965 when he made that speech, and when Helen -- surprisingly -- immediately agreed with him and said she was willing to help. This event led to the scribing of A Course in Miracles following a series of unusual dreams and visions on Helen's part during the summer of 1965.

The story of Bill's relationship to Helen began when he hired her as a research assistant at Columbia in 1958. Shortly after assuming his position at Columbia, he found that his new job was going to demand much more from him than he had imagined, or been led to believe. As he was getting himself oriented and setting some priorities, the Dean of the College notified him that the University had received a large grant from the National Institute of Neurological Diseases for conducting a cooperative study of neurological and sensory deficits in infants and young children. A research psychologist with special training and skill in working with children and in psychological testing was needed. Helen became that psychologist and seven years later she and Bill became involved with the scribing of the Course. From then on, their work with the Course was kept a carefully guarded secret, because it would certainly have jeopardized their professional status as well as their employment.

Helen herself had a very strong authoritative and assertive personality, while Bill tended to be much more passive and inwardly unsure of himself. As I mentioned, she and Bill had much difficulty in their relationship, which was one of the factors leading up to Bill's earnest plea for "a better way." Anyone who knew Helen would find it ludicrous that somehow Bill could have used "mind control" techniques to influence her!

In conclusion, I'll quote a few passages from D. Patrick Miller's first book about the Course:6

Whether one views it as happenstance or predestined preparation, several major elements of Thetford's character made him suitable to become Schucman's helper in the recording of the Course. Perhaps most significant was his reluctance to "profess" a distinct philosophy of his own. It's safe to assume that few academics of his status could have resisted the temptation to revise, add to, or even co-opt a major project on which they were assisting a junior colleague, regardless of the project's nature or origin.

Second, Thetford's intellectual curiosity and flexibility would counterbalance Schucman's judgmental tendency, and help both of them deal with a system of psycho-spiritual thought that substantially challenged their psychoanalytic training. Thetford's brush with humanistic psychology may have also prepared him for the transpersonal dimensions of the Course material.

Finally, the younger professor's passivity is probably what made it possible for him to tolerate Helen Schucman's contrariness, albeit not happily. It remains a sad irony that the tenuous balance of the relationship between the two Course recorders never matured into a healthy reciprocity. In 1977, the year following publication of the Course, Schucman was forced to retire from Columbia-Presbyterian at age sixty-eight...In 1978 Thetford took early retirement and moved to California.

Let me just repeat that revelations about unethical and illegal activities sponsored by the CIA through MKULTRA only began to surface as a result of the Church Committee investigations in 1975. The last date I see for a joint psychological publication by Thetford and Schucman is 1972, though Bill continued his role in the MKULTRA-sponsored personality research project 130 until he retired. That project was professionally sound, utilized the PAS, and would only have been of use to the CIA in the same indirect way that the research of Carl Rogers and many other legitimate psychologists would have been. I think that the reason for keeping that project classified is that the CIA hoped to prevent Russia and other foreign countries from either knowing about or making use of psychological research sponsored by the CIA in the United States.

Perhaps this background and summary will contribute to an understanding of why the allegations of conspiracy and "mind control" as being factors in the scribing of A Course in Miracles are preposterous. Anyone unfamiliar with the Course who wants to know more will have to do more reading, particularly reading Wapnick's Absence from Felicity. It might also be helpful to watch the video entitled, "The Story of A Course in Miracles" which is available from the Course publisher, the Foundation for Inner Peace. See their catalog at: https://www.acim.org/miva/merchant.mvc

_______________________________________
1See chapters 4 and 5 of A Primer of Psychology According to A Course in Miracles by Joe R. Jesseph,
 Outskirts Press, Denver, Colorado. 2008
2Marks, John. The Search for the Manchurian Candidate: The CIA and Mind Control. New York: Dell
 Publishing, 1988.
3Also on the Internet see this page of the History Matters Website.
4Rogers, Carl R. On Becoming a Person. The Riverside Press: Cambridge, MA. 1961
5Skutch, Robert. Journey Without Distance: The Story Behind A Course in Miracles. Berkeley, CA: Ten Speed Press, 2001
6Miller, D. Patrick. The Complete Story of the Course: The History, The People, The Controversies Behind A Course in Miracles. Berkeley, CA: Fearless Books, 1997.

Full Article and hyperlinks:

http://www.miraclestudies.net/BillCIA.html

Corporate America, Mind Control and New Age Cult Groups (NY Times 1986)

Jack Rafferty (L) and Werner Erhart (aka "Jack" Rosenberg) - Erhart Seminars Training (est)

Representatives of some of the nation's largest corporations, including I.B.M., A.T.&T., and General Motors, met in New Mexico in July to discuss how meta-physics, the occult, and Hindu mysticism might help executives compete in the world marketplace.

Here in San Francisco, a politically conservative research center foresees an eventual alliance of conservatives, leftists of the 1960's, and Americans with interests ranging from eastern mysticism and the occult to holistic medicine.

And this November, ABC-TV plans a five-hour miniseries, based on an auto-biography by the actress Shirley McLaine that delves deeply and seriously into reincarnation and the supernatural.  These are strands in a

thread of alternative thought that scholars say is working its way increasingly into the nation's cultural, religious, social, economic, and political life.

On one level, they say, it is evidenced by a surge in interest in new meta- physical religions, mediums, the occult, reincarnation, psychic healing, satanism, "spirit guides," and other aspects of supernatural belief.

At another level, the scholars site the spreading influence of psychological self-help and "human potential groups" that operate under names such as The Forum, Insight, Actualizations, Silva Mind Control, and Lifespring. These groups' programs for corporate employees attract millions of dollars a year.

Borrowing some spiritual concepts from asian religions, the programs try to transform clients' thought processes and make them better, more creative people.

On both levels, leaders contend they are ushering in what they call a New Age of understanding and intellectual ferment, as significant as the Renaissance. But critics of these groups that many are nothing more than cults, and that others subject unwitting participants to mind control.

Professor Rashky, a critic of the trend, describes it as a "most powerful social force in the country today.  I think its as much a political movement as a religious movement," he says, "and its spreading into Business Management Theory and alot of other areas.  If you look at it carefully you see it represents a complete rejection of judeo-christian and bedrock American values."

Some who have evaluated the trend attribute it partly to a loss of confidence in traditional western ideas and conventional ways of doing things, and to a willingness to try out anything new in search of a replacement.

"Why is business rushing in to look at everything from EST to firewalking?" asks Robert S. Callodson, a business consultant who is a retired Vice President of the Champion International Corporation.  "The old ways of doing business aren't working anymore, and even the most intelligent of people feel that something's broke."

Although precepts vary from group to group, many argue that western man, partly because of scientific discoveries of recent centuries, has become disillusioned with the spiritual concepts he inherited.  Many groups are
also critical of the world's current economic and social systems, saying they have ravaged the planet.

Most argue that mankind is at the threshold of "a great evolutionary leap of consciousness to new beliefs about many things" and that there is an energy or force in the universe that will lead to a happy, peaceful, perhaps united, new world (the sort of "force" at work in George Lucas' Star Wars films.)

The purpose of many of the groups is to transform the society to prepare for this "New Age."  To get there, it is argued, men and women must first alter conventional ways of thinking and begin using areas of their minds they do
not normally use.  They must enter "an altered state of consciousness" through the use of such types of psychological techniques as meditation, hypnosis, chanting, biofeedback, prolonged isolation, and the intervention of "spirit
guides," or ghosts.

Psychologists who have studied the process say that while participants are in this "altered state," leaders of the groups are able to implant new ideas and alter their thinking processes.

Participants in various new age groups say they often experience euphoria in the altered states and cited this as one reason for their popularity. "The drug of the 60's was LSD and marijuana," said Carrie Klinger, a 29-year
old resident of Washington State, who belonged to several New Age groups before becoming disillusioned.  "I think the drug of the 80's is cosmic consciousness."

Reginald Alev, Executive Director of the Cult Awareness Network, a Chicago- based clearinghouse of information about cults, said "it's very sad what's going on.  Most of the people who get involved in these New Age groups which
are growing all over the place are intelligent, altruistic, idealistic. They want to know the meaning of life, and someone comes along and tells them they have the answer.  Then they're told they are the master of their own destiny, sort of an eastern version of Norman Vincent Peale, but they don't know they are being subjected to mind control."

Richard Wattring, Personnel Director of the Budget Rent-A-Car Corporation in Chicago, is seeking to arouse concern among his peers over how quickly Corporate America is embracing "pseudo-therapy programs."  "I really think you're going down the wrong path in business when you deal with a person's spiritual being and attempt to manipulate his mind," he said.

Graduates of such programs and former cult members are often psychically scarred says Dr. Edwin Morse, a former member of the University of Wisconson's psychology faculty who now counsels such people in Madison.  "These groups are using hypnotic procedures and people are not being told about it."  Not only do leaders of some groups convince clients that they should sign up for expensive new seminars or workshops, it is asserted, many also use the hypnotic state to plant beliefs in their mind they are unaware of.

One concept commonly transmitted in these sessions by "human potential groups" is that because man is a deity equal to God he can do wrong, thus there is no sin, no reason for guilt in life.

The Ford Motor Company, Westinghouse, and the Calvin Klein Fashion House are among scores of major companies that have sent employees for training, according to "human potential organizations" such as Transformation Technologies, Lifespring, and Actualizations, all of which include techniques modelled to a greater or lesser extent after the techniques started by Werner Erhart, the founder of EST.  "We teach new patterns of thinking," said Stuart Emory, chairman of Actualizations.

Kevin Garby, an author and researcher on New Age topics in Carlyle, Pennsylvania, cites an army recruiting slogan "Be All That You Can Be" as evidence of what he contends has been the significant influence of EST, Lifespring, and other New Age programs in certain quarters of the military. In the early 1980's, he said, officers at the Army War College in Carlyle, some of whom were graduates of EST, and were former members of The Radical Students For A Democratic Society, conducted a study aimed at creating a "New Age Army."  The slogan, a derivative of the "You Create Your Own Reality" orthodoxy of New Age groups, grew out of this work.

The study, according to participants, also envisaged training soldiers in meditation, developing skills in extrasensory perception, magic, and in "neurolinguistic training," a hypnosis technique.  Army officials say the program has been cancelled and its principle leaders have left the army. Mr. Garvy, however, contends that EST and Lifespring graduates continue to have influence in the army and other government agencies.

Politically, many in the New Age movement have said they tend to gravitate toward democrats like Edmund G. Brown, Jr., the former governer of California, and Senator Gary Hart of Colorado, but A. Lawrence Chickering, editorial director of the Institute For Contemporary Studies here, a conservative research organization, whose alumni include Attorney General Edwin Meese, and Defense Secretary Casper W. Weinberger, forsees the evolution of a New Age Right.

Mr. Chickering attributes the "rediscovery of conservatism" during the 1970's in part to the Esalen Institute, "because what they are trying to do is rediscover principles of order within a context of freedom."  In time, he said, he expected the New Age Right to form an alliance with "some of the components of the New Left of the 1960's and others in the New Age movement."

http://www.skepticfiles.org/mys4/newageci.htm

Related Archives:

Abstracts of Articles in Psychological Journals Concerning est and The Forum

New Age COINTELPRO and the Optimism Gestapo

Cult Groups

Unity Church, Indigo Children, Implants, ET's and Eugenics

"INDIGO: THE MOVIE"—THE STORY BEHIND THE STORY

Under cover, tonight I joined several hundred others to squeeze into a spacious Unity Church in Boulder for the much-publicized premiere screening of "Indigo," the latest release in the genre of independent "spiritual" films to be promoted through grassroots support (a la "What the Bleep Do We Know?").

Singer-songwriter-emissary-scriptwriter James Twyman has teamed up with director Stephen Simon (producer of "What Dreams May Come") and Conversations with God author Neale Donald Walsch to roll out the welcome mat for "a new generation of psychic and gifted 'Indigo' children" and (not coincidentally) to publicize their Spiritual Film Circle.

This low-budget feature has all the appearance of a made-for-TV feel-good film (think "Hallmark Hall of Fame"). The acting is unconvincing (Walsch is the main character), the make-up is a little tacky, the dialogue is frequently awkward, the kid is miscast, and the flashback transitions are surprisingly amateurish. Overall, I'd give this film maybe two stars (out of five). Nevertheless, the audience seemed to love this movie (it's Boulder, after all).

However, I was astonished when, as the credits rolled, people simply got up and left. I was certain that there would be some sort of discussion after the show (which was advertised), as if this was an event worth talking about. In fact, I was looking forward to hearing people's reactions. But no, people just left. Maybe they had been pleasantly entertained, had their hearts warmed, and that's all there was to it. Maybe it's just life in the spiritual suburbs…

In a 15-minute pre-film warmup, Twyman, Simon and Walsch discuss the reasons for developing this movie. For them, it's apparently all about making us humans "feel a little bit better about ourselves." Yes, you read that right. The film demonstrates "We're not so bad," Simon proclaims.

The Extraterrestrial Connection

But just who are the Indigo children? The film's press release refers to Lee Carroll and Jan Tober (authors of The Indigo Children: The New Kids Have Arrived, Hay House 1999) as "internationally known experts on Indigo children" (actually, Carroll is better known as the channel for an entity known as Kyron), who blandly describe Indigos as "children who display a new and unusual set of psychological attributes" (see more here). [Note: Kyron, incredibly, encourages people to pray to be able to receive special implants that will enhance their healing/transformation/enlightenment process.]

But there's much more going on behind the scenes. Here's the quick intel rundown:

Neale Donald Walsch is possibly the biggest-selling new age author of the last 20 years, driving tiny Hampton Roads to an unprecedented level of success. Walsch's presence in the "consciousness raising" movement is ubiquitous, the influence of his books and tapes is enormous.

Given the quantity of "friendly-ET" material that HR has put out into the world in the last five years or so, it could be said that they are the Collectives' favorite publisher.

Walsch has conspicuously endorsed another Hampton Roads offering, Lisette Larkins' Talking to Extraterrestrials: Communicating with Enlightened Beings, where he writes, "Whether or not we are being communicated with from outer space is no longer the question. That question has been answered long ago. The current question is, what are we being told? What wisdom are we being given? What assistance are we being provided? What insight are we being offered and what answers are we being supplied?" Larkins' ETs have the answers, he says. (Who is the "God" that Walsch has been in conversation with? Could this be an extraterrestrial force, rather than spiritual? Would he be able to discern the difference? Would we?)

Indigos are aging (now considered to be from age 8-26), and may represent only the first wave of hybrids. Other researchers have pointed to children who exhibit even more advanced psychic skills without the Indigos' usual emotional problems. These second-wave "Crystal Children" are now generally ages 0-8, and are much more striking in appearance and demeanor (see Doreen Virtue's frequently-quoted article). Indigos are generally described as merely "psychic," while Crystals are usually referred to as "telepathic."

An entire cottage industry has grown up around the care and feeding of Indigos and Crystals (and the support of their baffled and often stressed-out parents). Just do a Google search on "Crystal Children" and note the sponsored links; my favorite is HolisticMunchkins.com.

Some alternative schools are apparently beginning to cater specifically to Indigos. The film's press release states, "Many schools throughout the world such as the Waldorf, Montessori and Rainbow Kids Integral School (founded in September, 2002 in the Miramar area of San Diego, California) are now developing curriculum to cater towards the special gifts of these Indigo Children." While this may be somewhat of an exaggeration, it is true that parents are recommending Waldorf Schools as a good place for Indigos.

A variety of intel reports indicate it is highly likely that many of the Indigo and Crystal Children are human-ET hybrids in the process of being groomed for leadership roles in our society (as Collective loyalists). Twyman, Walsch and Simon will never mention this possibility, of course.

Richard Boylan is the most outspoken advocate of the idea that these unusual children have an extraterrestrial connection, although the makers of "Indigo" would probably never endorse his work. Boylan focuses on Star Kids, who he defines as children of "non-ordinary heritage" who are "the offspring of 'experiencers'—those who have been taken or influenced in some way by extraterrestrials." These children have received "a further upgrade in human genetics" from the "Star Visitors," says Boylan, and he claims that such Star Kids "have a unique and crucial role to play in our world" (see "Star Kids: Our Future Hope" for more).

Descriptions of the Star Kids and the Indigo/Crystal children are closely aligned. There is much to suggest that we are looking at a single phenomenon here.

Boylan further defines a Star Kid "a child with both human and extraterrestrial origin; the extraterrestrial contribution may come from reproductive material, from genetic engineering, from biomedical technology, and from telepathic consciousness linking, as well as from direct incarnation of a Star Visitor into a human body." The plot thickens…

Soon Boylan will be publishing his book on this subject (Star Kids: The Emerging Cosmic Generation, Blue Star Productions, Spring 2005). He has already launched a ten-year strategic plan that includes "multiple Star Kids Workshops across the United States and in strategic regions of Canada, Europe, Mexico, and Turkey," plus "establishing a Star Kids residential school, a mentor program, and a graduate curriculum, as well as training for faculty."

Why is Boylan so dedicated to Star Kids? "They are the future," he says. "If I can help as many as possible get properly launched, it will greatly benefit the societies that they're going to help shape as they come of age. Many of these special kids are now only a couple of years away from adult lives and careers that will include positions of great responsibility and increasing influence.

...

We can reasonably conclude that it is highly likely that "Indigo: The Movie"—along with the work of Walsch, Twyman and Simon—is part of an overarching strategy to welcome, support and integrate ET-human hybrids into our society.

This is precisely what abduction researchers like David Jacobs, Budd Hopkins and others have been predicting would be the result of what appears to be an aggressive alien hybridization program. In The Allies of Humanity, Marshall Summers has outlined the far-reaching purpose of this effort. Accordingly, "Indigo" can be seen as confirmation that this hybridization program is well under way, the long-range goal of which is nothing less than the installation of a new leadership over humanity under the firm but invisible and unacknowledged control of the extraterrestrial Collectives.

"In my research (described in The Threat) abductees have indicated to me that aliens and hybrids plan a possible integration or colonization of human society... I think that the problem of the 21st century will be the problem of the alien presence. This, above all, will define and drive human society and activity. I reported that abductees felt that the aliens will begin their integration program into the society within the next forty years. I still think that this is the case."—David Jacobs

http://www.cosmicintel.com/reviews/indigo.htm