Sinister Forces
A Grimoire of American Political Witchcraft
Book One: The Nine
By Peter Levenda
Copyright © 2005 Peter Levenda. All rights reserved.
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One cannot coerce the Spiritual: if one attempts to enter into the Light without preparation, one always faces the trials and dangers of Darkness. At the very least, an enforced entry into initiation will drive the illegal entrant insane.
— David Ovason, The Zelator
TABLE OF CONTENTS (click go to chapter)
Chapter One — The Dunwich Horror: An Occult History of America ......3
Chapter Three — Red Dragon: The Ashland Tragedy .....................................79
Chapter Six — The Doors of Perception ...........................................................215
Appendix
A STUDY IN SCARLET
“There’s the scarlet thread of murder running through the colourless skein of life, and our duty is to unravel it, and isolate it, and expose every inch of it.”
— Sherlock Holmes in A Study in Scarlet, by Sir Arthur Conan Doyle, 1887
August 25, 2000 Rome
It is the centenary of the death of Friedrich Nietzsche, but I am in Rome. A week ago, I was in Turin, standing in the plaza where Nietzsche went insane in January, 1889. He saw a horse being whipped and—out of all character—was so moved to compassion that he threw his arms around the horse’s neck and suffered a nervous breakdown on the spot. Since then, psychiatrists have been of the opinion that this spontaneous gesture of compassion was so alien to Nietzsche’s own writings that it precipitated the breakdown.1 Compassion, that most un-Darwinian of emotions, went against everything Nietzsche thought he stood for.
What blond beast, its hour come round at last…
I am thinking of Nietzsche now, in the intense, unforgiving sun of St. Peter’s Square in a relentlessly hot August, escorting an American executive (my employer) and his fiancée on a tour of Rome. In a way I am coming full circle to my childhood from this moment in time, nearly fifty years after my birth and, like Nietzsche, I am confronted with my antithesis. It is not a whipped horse I see before me, however, but as we descend into the crypt below the high altar it is a small casket said to contain the bones of St. Peter himself, the first Pope and the small rock on which Christ is said to have built his church.
Ecce Homo. Nietzsche’s last work, finished in the months before he went mad, titled after Pontius Pilate’s famous words to the crowd as he asked them to spare the accused Jesus Christ: Behold the Man.
St. Peter was murdered, and died a martyr’s death. This pilgrimage to make contact with his remains—remains over which the entire edifice of Roman Catholicism has been built—is for me a confrontation with the Enemy. And, like all true Enemies, in his face I see my own.
Christ was executed, according to the official version of the story (although this has always been in doubt, both among historians and among members of Western secret societies). His chosen successor, Simon Peter—in whose Basilica I now stand—was also executed, and in fact crucified upside-down. St. Peter’s Cross is a reverse crucifix, such as those the Satanists wear, perhaps marking them as more Christian than they would be comfortable knowing. St. Andrew was also crucified, he of the X-shaped cross. And every Catholic church must have the mortal remains of some saint present in the altar stone. It is, with its gruesome crucified Jesus and saints missing eyes and being roasted alive or torn to pieces, a bloody religion: a faith built on aggression and murder, madness and sacrifice. The Passion. The early Christians met in catacombs, in cemeteries and in darkness. And now I pass lines of sarcophagi containing the remains of dead Popes buried beneath the nave of St. Peter’s Basilica. More death: death in everlasting rows, quiet chapels and candles burning alone, in silence. And there is the sarcophagus of Pope John Paul I. He was Pope for a month, and then he died. Mysteriously, to be sure. There is evidence to suggest he was murdered. Volumes of evidence and, as in the Kennedy assassinations, the spoor of conspiracy and hatred.
“A first class relic is a piece of the saint’s flesh or blood or bone. A second class relic is something the saint is known to have touched, such as clothing worn. A third class relic is something touched to a first class relic.” I am describing Catholic ritual and religion to my guests. They are Lutheran and Methodist, respectively. The woman has wanted to visit the Sistine Chapel since she was twelve. We have already done that, me standing aside and staring up at the Creation, and Adam and Eve in the Garden, not looking too closely at the huge Last Judgment, not being the type who slows down on the highway to gaze at accident victims.
If the blood and bones of saints are relics, what are the blood and bones of the common person: the murder victim? the suicide? the casualty of war? What secret power lies forgotten in their graves, their dump sites, their formaldehyde jars on a serial killer’s shelf?
What Great Beast, its hour come round at last…
Everywhere around me are images of pissed-off prophets: Moses, forever the type-A executive, smashing and smoting and scolding everyone in sight, taking on the Egyptians, a man who has the balls to ask God for a photostat of the Ten Commandments after he, Moses, smashes the first set in anger at his own people. You’ve got to be on pretty intimate terms with the Creator to go up the mountain a second time. Moses, on some statuary, is shown with horns on his head. And then there are Isaiah, Jeremiah, and Ezekiel, full of dire warnings and frightening predictions. John the Baptist, not the sort you would want to invite to your GOP fundraiser. Danger is all around us. Trust no one. The presence of Satan is everywhere implicit. But who is he?
Bogeyman. The word comes from the Russian, bog, meaning “god.”
I stand a little apart as the executive and his fiancée approach the glass window that opens out onto St. Peter’s own resting place. It was to Peter that Jesus said, “Get thee behind me, Satan!” I am nervous. The crowds are too thick, this being a Jubilee Year and what the Italian papers are calling La Woodstock del Pape. There is no possibility of silent contemplation of St. Peter’s remains, no chance for a psychic connection with the founder of the Christian organization. I glance to my right. There is a metal box there. Peter’s Pence, it says. You’re supposed to make a donation.
Even St. Peter’s Basilica is not immune. Not even the bones of Peter himself. There is no way to avoid the collection plate, the thick envelope, the outstretched, manicured hand. A few feet away, John Paul I lies in a plain, unassuming box, while all around him the bodies of Popes who went along to get along are buried in carved marble splendor.
Get thee behind me, Satan.
I am thinking of Nietzsche again as we make our way over to the gift shop to organize the purchase of a poster of the Sistine ceiling, or il volto as they say in Italian. The vault. A souvenir of the journey for the fiancée, who believes in vampires and crystals and the Knights Templar and Rosslyn. She already has a poster of that famous scene from the Chapel, the one where God leans over and almost—but not quite—touches the languid fingertip of Adam. I sometimes wonder if Adam and God are actually pointing at each other, challenging the other to take the blame for what can only be a pretty messed up Creation. There is supposed to be tension in that painting, the tension of a gun about to go off. As I once wrote, long ago,
I have respect for God, the same respect I have for a loaded gun, or the hand that holds it.2 and God is the only safe thing to be.3
And Nietzsche wrote,
We should reconsider cruelty and open our eyes… Almost everything we call “higher culture” is based on the spiritualization of cruelty, on its becoming more profound: this is my proposition. That “savage animal” has not really been “mortified”; it lives and flourishes, it has merely become—divine.4 and The great epochs of our life come when we gain the courage to rechristen our evil as what is best in us.5
“Rechristen our evil” …an unintended irony?
We find a taxi to take us back to the Hotel Hassler, that ornate pile atop the Spanish Steps. We are lucky; the day is hot and the pilgrims many. Getting a taxi at St. Peter’s Square is no mean feat; I know, I have struggled many times in the past in all kinds of weather. The visit has been overwhelming: too many statues, too many paintings, too many rooms. But the effect has been to bring me back to my childhood, to the smell of stale incense and dusty cassocks, to Latin conjurations and exorcisms, to the roll call of the dead—the murdered and the suicides—that I have known and survived. To the plots and counterplots and subplots that I have been assiduously recording for the past thirty years. And to that Catholic specialty, guilt.
As I bid the other Americans good evening and take the elevator to my room, I wonder if I can start writing the book I have put off for years, as I did one more bit of research, sought out one more lead, read one more dry volume on psychology, or criminology, or assassination. I feel stronger, more capable, articulate in a way writers have to be.
But in the back of my mind glows the small casket of St. Peter’s remains, a silvered shadow of Satan, and that last crazed moment of Nietzsche in Turin, embracing a startled horse and asking for forgiveness. And love. And going insane.
Like all journeys of a thousand miles, this one began with a single step. It was an article in the Village Voice by Craig Karpel, entitled “Patriotic Witchcraft,” and it was in two parts. The Voice is a weekly newspaper, and I waited eagerly for the following week’s conclusion. It was the time of Watergate, and I was wallowing.
I worked during the day for the Bendix Corporation, at their International Marketing Operation on Broadway in midtown Manhattan. At night, I was a struggling writer. I wrote short stories, poems, and novellas, working my way up to the novel. I had no illusions, though; I knew that getting paid for writing is virtually impossible, so I was relatively content to write “for the drawer.” I had no social obligations, I was single, answerable only to myself. I spent more money on books than on any other item in my modest studio apartment in Brooklyn Heights. I treated friends to meals and long, stately coffee sessions on Montague Street, when I had the money, and we would talk about Vietnam, and the Kennedy assassinations, and Watergate, and the Middle East, and World War II and its aftermath. Across the East River from the Brooklyn Heights Promenade, we could watch the doomed World Trade Center towers going up. A few blocks from Montague Street is Atlantic Avenue and the Arab Quarter, and we spent at least one day a week eating at the Lebanese or Syrian or Moroccan restaurants there, and attending parties—replete with belly dancers and bromides—that raised money and consciousness for Palestinian charities. It was a time of paranoia and innocence, a kind of national adolescence.
The Watergate revelations were coming fast and furious, and I was amused by the startled and shocked expressions of my friends as each new character took the stand with his or her briefcase full of scandals. None of it surprised me. I read three newspapers every day, and did not own a television set, so I considered myself better informed.
And then the Voice articles, and something ignited inside me.
Karpel was writing about some of the odd dimensions to Watergate that had so far escaped the notice (or fell beneath the contempt) of mainstream journalists. The fact that convicted Watergate “plumber,” and former CIA agent and Bay of Pigs officer, E. Howard Hunt was a part-time novelist who had three occult novels to his credit (á la the Cigarette Smoking Man in the X-Files television series). Or the fact that Richard Nixon had “rushed to judgment” in the case of Charles Manson, declaring him “guilty” while the trial was still under way (a fact that should have caused a mistrial, but didn’t). And the odd set of coincidences that linked Nixon’s resignation date with the death of Marilyn Monroe, and the opening of the Haunted House at Disneyland.
Indeed, it was the very juxtaposition of those words “patriotic” and “witchcraft” that caused some kind of subconscious chain reaction, resulting in the cortical fission that became the idea for this book. Manson, Nixon, Hunt, occultism, Monroe, politics… witchcraft. It was delicious, a kind of Robert Ludlum on LSD experience. Throw in the Church of Satan, Rosemary’s Baby, The Manchurian Candidate and the Kennedy assassinations, and the allure is irresistible.
To what degree does mysticism (including occultism, religious organizations, and secret societies) influence politics? Can it be demonstrated that there is no real separation of church and state, despite most Americans’ belief? Can we show that the world’s political leaders are motivated by (at times bizarre and outrageous) religious or spiritual convictions, thus threatening at the least the very nature of the American way of life… and at the most American lives in general?
Is politics a science? Is it an art?
Or is it religion?
Armed with these uneasy questions, I set out to investigate as much human history as possible to see to what extent—if any—religious or spiritual ideas, convictions, or even regulations have influenced the political lives of nations and contributed to happiness or suffering, peace or war, under the control of visionary leadership. I began with the study of Nazi occultism, since rumors of that were very much in the air at the time. I visited the National Archives in Washington, D.C. and the Library of Congress and fell upon a treasure trove of documentation showing Nazi fascination with occult themes… to the extent of financing research in Tibet and hunting down the Grail. This became the central subject matter of my last book, Unholy Alliance. Here was a perfect example of a nation being ruled by what were called—in any other age—occult leaders and “spiritual” visionaries. From the swastika to the SS, the Nazis were little more than the 20th century’s best organized (and best dressed) cult. A political party? Please.
Simultaneously, I set out to “deconstruct” the Manson phenomenon. I read everything available on the Tate/LaBianca killings, on Manson’s childhood and upbringing, and the backgrounds and relationships of his followers. I reviewed Manson’s history in California with the Beach Boys, and with Angela Lansbury’s daughter and other minor celebrities. Manson’s connection to the Church of Satan and to The Process was also important to my research. And then, a strange thing happened (one of many that will be mentioned during the course of this book): I realized that my first real job in New York was with a company whose owner, Willy Brandt, had a son (gossip columnist Steven Brandt) who was questioned by the police in connection with the Manson killings and who subsequently committed suicide—some say in abject fear that he would be the next victim of the “Family.” In other words, I was only two handshakes away from the Tate/LaBianca killings myself. (It was at this same company that I later discovered I was only two handshakes away from the Howard Hughes disappearance and the Clifford Irving affair. Coincidence piled on coincidence, until I finally realized that coincidence itself is an important, although neglected, factor in history, as we shall see.)
I thought I had all this pretty much nailed, until I decided one day to drive to the town where Manson grew up. I found that a relative of Manson’s had been murdered in Ashland a few months before the Tate/LaBianca killings took place. A kitchen knife had been the weapon used, stabbing Darwin Scott nineteen times and pinning him to the floorboards of his apartment. Clearly there was more to be discovered, and a trip to Manson’s “home town” was in order.
Ashland, Kentucky is not a place where nice New York City boys like me hang out. Although it is well-known as the birthplace of Naomi and Wynonna Judd, and Chuck Wollery of The Love Connection, it is a small town dominated by the petroleum and chemical refineries that bear Ashland’s name. I noticed that serial killer Bobby Joe Long came from Kenova, West Virginia, which is a smaller town only a few miles from Ashland, and that serial killer Henry Lee Lucas was born in a Virginia town on the West Virginia border. I wondered what it was about this particular location—this Bermuda Triangle of depravity—that seemed to breed serial killers and mass murderers. Was it the water?
So I rented a cool, cherry-red Ford Mustang convertible and made the drive from New England to Ashland, Kentucky, stopping off first in Washington, D.C. and then in the hollers of rural West Virginia during a thunderstorm. The tale of that trip comes later in this book. Suffice it to say that I found more than I bargained for in Ashland:
• Ancient “Indian” burial mounds in the center of town;
• A large house that was moved entire from its original site to one a few streets over, directly on a line with burial mounds and sporting a pair of griffins on its roof, mythical creatures—according to the town’s own brochure—designed to ward off evil spirits;
• The Ashland Tragedy and Massacre: a savage killing of three children on a Christmas Eve in the late nineteenth century, the subsequent arrest of three suspects, and a massacre of townspeople by militia detailed to protect the suspects from a lynching; and
• Oddest of all, the fact that a Manson relative and sometime petty crook—Darwin Scott—was brutally murdered with a kitchen knife in Ashland a few months before the celebrated Tate/LaBianca killings… a murder case that has never been solved.
It is said that “Kentucky” is an Indian word that means “dark and bloody ground.” I wondered if it was true, if a physical place could be evil, could hold a curse that would affect generations of residents to come. Did the Indians know something we didn’t? Or did we unconsciously suspect that the earth held some sinister secret? Indeed, the name first proposed for the Commonwealth of Kentucky was… Transylvania.
And then I remembered the words of Cotton Mather, he of the Salem witch trials in seventeenth century Massachusetts, who said that America had been the Devil’s land before the Europeans came, and wondered if he meant more than simply that the Native Americans were not Christians.
And then there were the stories of H.P. Lovecraft, the father of Gothic horror, who felt that there was something ancient and evil beneath the hard-scrabble New England soil, a concept amplified by Shirley Jackson in her stories of New England haunted houses and depraved villages.
After all, America has had its share of misery and tragedy, regardless of the beautiful words and even more beautiful intentions of the Declaration of Independence and Constitution. Why would a fertile and bountiful land, colonized by pious and fervent European Christians of every variety, descend into that maelstrom of civil war, slavery, mass murder, assassinations, and day-to-day violence that shocks the rest of the world, even as the rest of the world has had to deal with its Kaisers and Hitlers and Mussolinis and Stalins and Maos and Hirohitos? Do we have more than our share of violence, or is it simply that we get more PR?
Was the answer to be found in unraveling the skein of violence itself, like the scarlet thread of murder in the very first Sherlock Holmes story, running through the fabric of our history like a timeline? …Was I wrong to look at religious history? Occult history? It bore such interesting and convincing fruit in my Nazi study. Yet surely the roots of American violence and American evil could not grow from the same metaphysical soil?
And as I poked through the debris of American history—the autopsy photos and the police reports and the political manifestos and the trial transcripts and the confessions and the lies and the declassified documents and the bureaucratic memoranda—I saw that American history could not be separated from my own history or from world history, that, as Americans, we can’t look objectively at our own story. Like that famous conundrum in quantum physics, the observer changes the event observed. Is the Kennedy assassination a particle, or a wave?
During the Watergate era a somewhat unsettling revelation was made:that for twenty-five years (or more) the CIA had conducted psychological experimentation upon both volunteers and unwitting subjects—both at home and abroad—to find the key to the unconscious mind, to memory, and to volition. Their goal was to create the perfect assassin and to protect America from the programmed assassins of other countries. This project was known by the name MK-ULTRA, but it had its origins in earlier forms of the same “brainwashing” agenda: Operations BLUEBIRD and ARTICHOKE. To me, this was astounding. A US government agency was conducting what—to a medievalist—could only be characterized as a search for the Philosopher’s Stone, for occult power, for magical spells and talismans. Indeed, some of the CIA’s subprojects included research among the psychics, the mediums, the magicians and the witches of America and beyond. And the Army was not far behind in its mind control testing, as we shall see.
What was even more disturbing was the revelation that nearly all records of this incredible and superhumanly ambitious project were destroyed in 1973 on orders of CIA director Richard Helms himself. In his testimony, he claimed that MK-ULTRA did not come up with anything worthwhile, and that the project had been terminated. Then why were the documents shredded?
We do not know who the test subjects were. We don’t know what was done to them. We don’t know how they have been programmed, if at all. We don’t know what they might do.
Or what they have already done.
We do know, however, that some of our more colorful criminals have spent time at the same institutions receiving CIA MK-ULTRA funding for this “special testing.” People like Charles Manson and Henry Lee Lucas, for instance, as well as “Cinque,” the leader of the Symbionese Liberation Army that kidnapped heiress Patty Hearst. It is entirely possible, given the evidence at our disposal, that convicted serial killer Arthur Shawcross is also such an example.
As I stood in the park at Ashland, staring at the ancient burial mounds and looking up at the house with the griffins, I realized that I was standing at a nexus of American history and culture: Charles Manson, unsolved homicides, mind control experiments, mass murder and massacres… and I wondered what Indian burial mounds and griffins, movie stars and spies, witches and Washington, even UFOs and occultists, had to do with any of it.
Our culture in the West—formed as it is by a faith in science, a reliance on the technological—has convinced us to ignore the unseen. There is a web of connections between visible events and visible, measurable phenomena that we cannot see, cannot measure—so our response has been to ignore this web in favor of what we can see and measure. The blind leading the blind. The drunk looking for his keys under a lamp post because the light is better there. We know—can describe—the stages of growth of flowers, animals, people… but not the life force itself, the drive: what engineer, inventor and mystic Arthur Young called “the quantum of action.” Of this we know nothing, and are happy to know nothing. And thus we become victims.
University of Chicago Professor Ioan Culianu was able to show that the technique of secret links and correspondences between objects and events discovered by a Renaissance magician—Giordano Bruno—are applicable to mind control and psychological warfare today. Charles Manson declared himself to be a reincarnation of Bruno,6 an oddly sophisticated choice for the nearly-illiterate convicted murderer. Professor Culianu himself was murdered in 1991, another crime that has never been solved.
The people we trust are those who can measure the measurable. The people we distrust are those who point to the invisible and shout to get our attention. Our world is marching calmly to an obscure and unknowable end because we, the people, hear the drum, feel the beat, know our place in line. That’s better, somehow, than jumping off the path into the dark forest where God dwells like a hungry tiger. There is too much personal responsibility in jumping out of line, and if you then try to jump back in, you will find you have lost your place and your fellow marchers no longer want you to join them. You are dirty; you are crazed; you have seen what they are afraid to see.
In order to conduct this investigation I would have to dig very deep, below the surface of official reports, trial transcripts and conspiracy theories. I would have to dig deep below the surface of the American psyche, and trace pieces of evidence back down through several layers of meaning and relevance to find the connective tissue that would make sense of our history, our politics, our collective weirdness. This would have to be nothing less than a deconstruction of our most cherished beliefs and ideals.
Academia frowns upon historians who get “involved” with their subject personally. It is believed such activity ruins objectivity, makes the historian’s findings suspect. The “New Journalism” changed that somewhat for journalists, but not for historians. Yet, it is virtually impossible for any American my age—born in 1950—to approach such subject matter as the Kennedy assassinations or the Manson killings with pure, detached objectivity. We lived through it all. We either marched on Washington or marched in the jungles of Southeast Asia. We know where we were when Kennedy was killed—and when the World Trade Center went down. We are connected to these events and cannot extricate ourselves from them, even when we let the documents and the primary sources speak for themselves. For there are documents, and there is blood. Politics and religion both are born of documents and of blood. And both documents and blood form the primary sources of the following investigation.
This is a book about evil. Evil ordinary and extraordinary. Evil vigilant. Evil militant. Evil triumphant. Evil ancient and modern, violent and discrete, beautiful and obscene. Evil in the face of God, of man and woman, of children. The evil of vainglorious men and their hollow minions. Evil unseen and fierce. The evil of bodybags and spent cartridges. Of mass graves and crematoria. Of crimes against nature and against heaven. The evil of death and derangement, of murder and madness, of suicide and satanism. This is the evil that is older than humanity, but reflected in our children’s eyes. The evil we can’t grasp, cannot punish, cannot destroy. The evil that contaminates souls as well as bodies, nations as well as people. This is a book about the evil spirits that haunt America. About the sinister forces that rule the world of our dreams, our nightmares, and our sober, trembling, waking reality.
If it is true that the gods of one religion become the demons of the one that replaces it, then we in America must deal with generations of demons once worshipped here who now wander the countryside, the city streets, the interstate highways and dead end roads, the theme parks and fast food restaurants, the shopping malls and parking lots, the peepshow parlors and cathedral aisles, like hungry ghosts on a mission from Hell. We gaze with horror on their crimes, and don’t understand. We stare into the eyes of their hideous creatures, and don’t understand. We clean up the crime scenes and mop up the blood, and don’t understand. We imprison, institutionalize, execute to make it all go away… and don’t understand.
This book is an attempt at understanding. The premise is one that has been embraced by psychoanalysts like Jung and physicists like Pauli: the existence of another mechanism in the universe that binds together events seemingly unrelated. The perspective offered is unique, dangerous, incredible, possibly offensive. The subject matter—serial homicide, genocide, assassination, terrorism, multiple personalities, satanism, sexual savagery, demonic possession, depravity, insanity—makes it impossible to be anything else. We cannot begin to heal until we have identified the disease; we cannot identify the disease until we have studied the anatomy of the body politic. Freud, in order to understand the workings of the human mind, focused on its pathology. We, in order to understand America—and America’s place in the world—must do the same. We must plumb the depths of the American psyche, the American unconscious, and dredge up whatever we find before it’s too late.
How late is it? Listen in the middle of the night. Turn off the television, the radio, the CD player, the computer. Unplug the telephone. Turn off the lights. What do you hear? Beneath the silence and the stoic beating of your humble heart, what do you hear? Can you hear your soul singing?
Or is it Satan laughing?
Endnotes
1 See, for instance, Anacleto Verrechia, “Nietzsche’s Breakdown in Turin,” in Nietzsche in Italy, edited by Thomas Harrison, Anma Libri, Stanford University, 1988
2 Levenda, Citadel, unpublished novel
3 Ibid.
4 Nietzsche, Beyond Good and Evil, 1966, Vintage Press, NY p. 158
5 Ibid., p. 86
6 Charles Manson, “The Black/White Bus,” in The Manson File, edited by Nikolas Shreck, Amok Press, NY, 1988, ISBN 0-941693-04-X
For Rose
BY JIM HOUGAN
Just when the 20th Century went amok, and why, is difficult to say, but the creation of the CIA would seem to have been, at the very least, a contributing factor.
Born in the septic afterglow of World War II, and in keen anticipation of its successor, WW III (a/k/a “the Big One”), the Agency was shaped, in part, by transformative events that had taken place earlier in the century. These were the efflorescence of psychiatry as an important medical practice, and a turn-of-the-century occult revival that reached a crescendo in the 1920s.
Taken together, these events conspired toward unforeseen ends, not the least of which was the conversion of the American heartland into a laboratory experiment in “psychological warfare.”
As Peter Levenda, the author of this extraordinary and deeply scary book, points out, the term is a translation of a German word, Weltansschauungskrieg (literally, “world-view warfare”). By way of example, one battle in this war got under way in 1953, when the Central Intelligence Agency convened “a prestigious group of scientists” (watch out, dear Reader, whenever you see that phrase) to discuss the problem of UFOs. There were waves of sightings at the time, and people, in and out of government, were getting nervous about them. Meeting behind closed doors, with CIA security guards at the ready, the so-called “Robertson Panel” (named for Dr. H.P. Robertson, a physicist and weapons expert at Caltech) studied the Tremonton sightings and other films of lights in the sky, and listened patiently to the reports of experts from the private sector, the Air Force and Navy.
Soon, it became apparent that the experts were in disagreement. Some claimed that the lights could be explained in terms of natural phenomena (e.g., sunlight on the wings of sea-gulls). Others, such as the Navy’s Photo-Interpretation Laboratory, insisted that, on careful study, the same objects appeared to be “self-luminous,” and therefore intelligently guided.
So it was a question of seagulls or rockets or spaceships. Or something.
No matter. Since the experts could not agree on the meaning of the evidence in front of them, the scientific problem was redefined in political terms. Whatever was zipping around in the skies over America, it hadn’t killed anyone (at least not yet, at least not directly). So there didn’t appear to be a military threat.
Or was there?
The question arose as to what might happen if the Soviets tried to exploit the phenomenon, preying on the superstitions and weaknesses of the man in the street. A “War of the Worlds” panic might easily result. “Mass hysteria” would set in, and emergency reporting channels would be overloaded. Air-defense intelligence sources would be compromised.
The Reds could walk right in! If not to Washington, then West Berlin. Something had to be done.
It was decided, therefore, that the subject had to be “debunked.” That is to say, UFOs needed to be made intellectually disreputable in the hope that they would eventually become unthinkable. In this way, the problem (if not the lights themselves) would be made to disappear.
So it was that a covert operation was mounted, with the Ozzie & Harriet world of Middle America as its target. Celebrities such as Arthur Godfrey were enlisted to make fun of the subject and ridicule those who were interested in it. UFO watchdog groups, such as Wisconsin’s Aerial Phenomena Research Organization (APRO), were placed under surveillance and infiltrated. The Jam Handy Organization, which produced World War II films for the American Army, was retained, along with the Walt Disney organization. Journalists working for Life and the Saturday Evening Post were dragged into the fray, as was the Navy’s Special Devices Center on Long Island.
It took a while, but UFOs eventually became a kind of in-joke among those who hoped to be taken seriously. To raise the issue in public was to invite ridicule and trigger snickers. By 1960, curiosity about mysterious lights in the sky was regarded by many as evidence of mental “instability.” While an expression of interest in the subject would not be enough to get you committed, neither would it enhance your resume.
Other psy-ops followed, at home and abroad. Levenda discusses many of them, including Gen. Edward Lansdale’s manipulation of the vampire myth in the Philippines, and the CIA’s scheme to eliminate Fidel Castro by persuading his constituents that he was, in fact, el Anticristo.
The JFK assassination was, of course, a focal-point in the world-view war waged by the CIA. Just as the Agency conspired to make curiosity about “flying saucers” a litmus test for an addled mind, excessive interest in the President’s murder was made to seem “ghoulish” and trivial. For a journalist or historian to write critically about either subject was professional suicide.
Eventually, psy-ops like these combined to redefine the parameters of acceptable discourse in America. Principal among the notions placed beyond the Pale was the practice and theory of “conspiracism”—which soon came to include criticism of mainstream reportage. More than a matter of seeing cabals behind every murder, it was a way of thinking, a stance toward the networks, the press and the feds. Anyone who looked too deeply into events, or who asked too many questions, was dismissed as “a conspiracy-theorist.” (This, after MK-ULTRA, Iran-Contra, BCCI and the destruction of the World Trade Centers.)
In some ways, it is as if the century itself has been encrypted, so that if an historian would be honest, he must also become an investigator reporter. Failing that, we are left at the mercy of ambitious academicians and journalists, stenographers to power who are themselves complicit in an astonishing string of cover-ups and atrocities that stretch from Dealey Plaza to Watergate, Waco to 9-11.
Pier Paolo Pasolini, the Italian poet and film director who was stomped to death by a street-hustler in 1975 (unless, as some insist, he was beaten to death by a gang of fascists) understood. Fascinated by the 20th Century vectors of politics and violence, Pasolini despaired of the way in which the age has been encrypted. Writing in Corriere della Sera, a left-wing newspaper, he declared,
I know the names of those responsible for the slaughters...
I know the names of the powerful group...
I know the names of those who, between one mass and the next, made provision and guaranteed political protection...
I know the names of the important and serious figures who are behind the ridiculous figures...
I know the names of the important and serious figures behind the tragic kids...
I know all these names and all the acts (the slaughters, the attacks on institutions) they have been guilty of...
I know. But I don’t have the proof. I don’t even have clues.
Well, here they are: the clues, seething in the evidentiary equivalent of what the French call “a basket of crabs,” in the first volume of what promises to be a virtual encyclopedia of clues. Levenda calls Sinister Forces “a grimoire,” or manual for invoking demons.
Certainly, there are demons enough in its pages: Charles Manson and Richard Helms, Aleister Crowley and David Ferrie, Jack Parsons and the Son of Sam. The “usual suspects,” you say? Well, yes, of course. But the suspects are served up with an entourage of angels and demons you may never have heard of: Arthur Young and C.D. Jackson, Andrija Puharich and The Nine, not to mention a claque of “Wandering Bishops” and the proprietors of Music World in Wilder, Kentucky (surely the model for the nightmare-cantina in Quentin Tarantino’s “From Dusk Til Dawn”).
But that’s just for openers. Levenda’s study is broad and deep, a life’s work that runs to volumes. What distinguishes it from other efforts, such as those of Pasolini, is not merely its comprehensiveness. Rather, it is Levenda’s realization that a matrix of politics and violence is incapable of explaining the demented century that shuddered to an end in Manhattan, not so long ago. What’s needed is a third dimension, and that dimension, he tells us, is “the occult.”
By this, Levenda means something broader than a mix of magic and religion. When he writes of the occult, he means to include whatever is secret, hidden, or unknown. Add this dimension to those of politics and violence, and the century shivers into focus. Sinister Forces is about evil in what is now the digital age: Evil 2.0.
Time magazine long ago, and famously, posed the question: “Is God Dead?” Implicit in Levenda’s study is a related inquiry: Did the Devil survive Him? If he did not, then how are we to explain a century of recreational homicide and political mayhem?
Perhaps with reference to what seems to be a Fortean element: the pattern of coincidence that enfolds these highly strange events, adding a distinct “woo-woo factor” to Levenda’s study. Whether it is Lee Harvey Oswald’s habit of hanging out at the Bluebird Cafe in Atsugi, Japan (“Bluebird” was the code-name of a CIA mind control program to produce “programmed assassins”), or the famous chain of coincidences surrounding the Kennedy and Lincoln assassinations, (eg., Lincoln’s secretary named Kennedy and Kennedy’s secretary named Lincoln each warned the President not to make his fatal sojourn). It seems almost as if an early warning system is embedded in the passage of time itself, or in what Carl Jung called the Collective Unconscious. And that system would seem to be sending a stream of warning signals, enciphered as synchronicities.
Exploring topics like this is what makes Sinister Forces: The Nine one of the darkest and most provocative books that you are ever likely to read (pending publication of Book II). That said, it also one of the most enjoyable, easy to pick up (start reading on any page), and hard to put down. Levenda’s intuitions are a delight, and his choice of subject-matter unerring. Both a compendium of 20th century evil and an investigation of it, Levenda’s study is deep, intuitive (and, often, droll).
It is, in other words, parapolitics at their most bizarre and, I suspect, their most illuminating. Like UFOs, conspiracies and assassination, serial killers, mind control and the occult, “evil” isn’t something that serious people are supposed to think about. If they did, the emergency reporting system would soon be overloaded. And you know what happens when that occurs.
All hell breaks loose.
3
In the colonial period, when religious creeds, institutions, and communities exerted a major impact on life and work, there was bound to be some spillover into politics. Because the contribution of religion to American political culture covers such important beliefs as obedience, the design of government, and the national mission, the religious roots of American political culture merit close investigation.
— Kenneth D. Wald1
Beware when the righteous prepare for the practice of evil.
— Kenneth Patchen2
In absurd terms, as we have seen, revolt against men is also directed against God: great revolutions are always metaphysical.
— Albert Camus3
Possession and exorcism had always symbolized the rhythms of the historical process.
— Stuart Clark4
THE DUNWICH HORROR: AN OCCULT HISTORY OF AMERICA
When a rise in the road brings the mountains in view above the deep woods, the feeling of strange uneasiness is increased. The summits are too rounded and symmetrical to give a sense of comfort and naturalness, and sometimes the sky silhouettes with especial clearness the queer circles of tall stone pillars with which most of them are crowned.
— “The Dunwich Horror,” H.P. Lovecraft5
Lovecraft was writing in the 1920s, when most of his more famous stories were published. He was writing of a New England that, in his imagination, had ancient roots in unknown cultures; where Druidic circles and pagan chants would infest the countryside; where a kind of subterranean culture existed, parallel to the world of our own reality. He peppered his stories with references to the works of archaeologists and anthropologists (some real, some fictitious), and connected the American Indian culture to the worship of strange, perhaps extraplanetary or extradimensional beings who viewed humans as little more than undercooked hors d’ouevres. His work has attracted a great deal of attention in the past 30 years or so, oddly enough in France where—like the films of Jerry Lewis—he is an adopted obsession, but also certainly in America where he maintains a cult status even now, more than sixty years after his death. He has attracted serious, albeit fringe, attention from academics and historians of both literature and mysticism, and has even been graced with an anthology of his work prefaced by no less a literary light than Joyce
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THE MOUNTAINS OF MADNESS: AMERICAN PREHISTORY AND THE OCCULT
To wrangle the Devil out of the country, will be truly a new experiment: Alas! we are not aware of the Devil, if we do not think, that he aims at inflaming us one against another; and shall we suffer ourselves to be Devil-ridden? or by any unadvisableness contribute unto the widening of our breaches?
— Cotton Mather1
Religious insanity is very common in the United States.
— Alexis de Tocqueville2
It was a cheap apartment in a small Appalachian town, and the sitting room was full of blood. The body had been savagely attacked, and bore nineteen separate stab wounds. The attack was so passionate, so bestial, that the murder weapon—a kitchen knife—was still in the body, pinning it to the floor.
It might have been a love affair gone terribly wrong. People from Ashland, Kentucky have been known to get emotional, even irrational, over love and the promises of love and the mistaken assumptions of love and its follies, like a town out of a country and western song.
Or it might have been something else. Something more sinister. A warning, borne of a hatred so deep and a malevolence so strong that slain flesh and spilled blood were only symbols—mere tokens—of its power.
The victim was a nobody. An ex-con, once convicted of writing bad checks. A man down on his luck, working for a trucking company.
He had been stabbed in a fury of nineteen slashing, slivering strokes—in a wood frame house in the middle of the night or the early hours of the morning on a side street in a small country town—and no one heard a thing.
The perpetrator left no clues, no identifiable fingerprints, nothing. The body might have lain there for days, except that the victim’s co-worker stopped by to see why he hadn’t shown up for work that morning. The body was found. The police were called.
The officer who responded to that call and who was the first policeman at the scene is today the Chief of Police of Ashland, Kentucky. The murder took place in 1969. He told me it remains unsolved—and the murder open on the books—to this day.3
The victim’s name was Darwin Scott. He was the brother of one Colonel Scott. Colonel Scott had been sued—successfully—for paternity of a boy, one “No Name Maddox,” by a girlfriend and sometime prostitute, Kathleen Maddox. No Name Maddox would soon be known by another name. Charles Manson.
Darwin Scott was Charles Manson’s uncle.
His murder took place in May. In August, the Sharon Tate and LaBianca murders would occur in Los Angeles. In December, Charles Manson would be charged along with several of his associates for those crimes. Crimes committed with knives. Crimes that turned beautiful Hollywood people into corpses, beautiful Hollywood homes into abattoirs awash in gore. Manson would be convicted of those crimes. But no one was ever arrested for the murder of Darwin Scott, his uncle.
MANHATTAN TRANSFER
Nixon was president, and the Vietnam War was in full swing. The Tet Offensive of January 1968 had occurred the previous year, and Walter Cronkite had bitched about it on network TV. The Days of Rage had flamed in Chicago, and Robert F. Kennedy was assassinated, Martin Luther King, Jr. was assassinated, Marcus Garvey was assassinated, Malcolm X was assassinated, the Weathermen were plotting against banks and Army recruiting stations, and I was on the telephone, talking to someone at the headquarters of the Presbyterian Church in New York City, when I heard a blast and the tinkling sound of breaking glass as my party shouted at me, “There’s been a bomb! I have to hang up!” The Weathermen had blown up a brownstone in Greenwich Village in Manhattan, across the street from the church. It was an accident, a bomb-making enterprise gone wrong. It would be years before one of the surviving Weathermen would give herself up to the authorities.
But still we had not heard of Charles Manson. That would happen in December of 1969. I turned 19 the day he was arrested: that tiny terrorist dragged fuming and sneering from a crawl space under a wooden cabinet in the desert, but we would not know that he was the supposed mastermind of the Tate/LaBianca killings for some weeks yet. And he would not be convicted for many months more, after one of his own attorneys died under mysterious
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RED DRAGON: THE ASHLAND TRAGEDY
The old folk have gone away, and foreigners do not like to live there…. It is not because of anything that can be seen or heard or handled, but because of something that is imagined. The place is not good for the imagination…
— “The Colour Out of Space,” by H. P. Lovecraft1
…a strong man with homicidal and religious mania at once might be dangerous. The combination is a dreadful one.
— Dracula, by Bram Stoker2
I was convicted of witchcraft in the Twentieth Century.
— Charles Manson3
If the Pentagon ever formulates the Manson Secret, the world’s in trouble.
— The Family, by Ed Sanders4
The word “Kentucky” is a Native American word which means “dark and bloody ground.” That is probably as good a name as any for a Commonwealth that has had its share of violent death, madness, and mania. Americans tend to think of Kentucky in terms of horse races, bluegrass music, or the ubiquitous KFC which is probably Kentucky’s most famous export to world markets. Yet, even Kentucky Fried Chicken has its ominous side, its darker shadows, as we shall see a bit later on.
In 1991, there was an exorcism of a nightclub in Wilder, Kentucky (a small town near Covington, across the Ohio River from Cincinnati), due to a lawsuit by one of the customers.5 Claude Lawson claimed that the owner of Music World—Bobby Mackey—was running a haunted establishment and that he had been attacked by evil spirits during the time he worked (and lived)
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AGENTS OF THE DEVIL
To sustain the “master race” in its war-making, they enslaved millions of human beings and brought them into Germany, where these hapless creatures now wander as “displaced persons.” At length bestiality and bad faith reached such excess that they aroused the sleeping strength of imperiled Civilization. Its united efforts have ground the German war machine to fragments. But the struggle has left Europe a liberated yet prostrate land where a demoralized society struggles to survive. These are the fruits of the sinister forces that sit with these defendants in the prisoners’ dock…. What makes this inquest significant is that these prisoners represent sinister influences that will lurk in the world long after their bodies have returned to dust.
— Robert Jackson’s Opening Statement at the Nuremberg Trial1 (emphasis added)
“Do you know which way technology is headed? It is headed for the metaphysical. Radio waves are no longer anything concrete; wireless is already a highly abstract technique; the transmission of pictures infringes on the realm of religion; the extermination weapons are a point of contact with the universe. The physical world has its boundaries; only the psychic is ‘oceanic,’ as the author of Civilization and its Discontents puts it. That is why mankind’s next bold step must be the materialization of the psychic.”
— “General von Greehahn” (General Reinhard Gehlen) in Agent of the Devil by Hans Habe2
UNHOLY ALLIANCE: NAZISM, SATANISM AND PSYCHOLOGICAL WARFARE IN THE USA
The secret services of all nations are directed or influenced by personalities which are marked by a criminal, a perverted, a criminal-pathological, or, in any case, an exceedingly vulgar imagination…. But the worst perversion of the secret services—and how could there be a worse one—is that of human sacrifice.
— Agent of the Devil, Hans Habe3
On New Year’s Day, 1969, the petite body of Marina Elizabeth Habe was found nude at the bottom of a ravine off Mulholland Drive in Los Angeles, about four miles from home.4 The seventeen-year-old student at the University of Hawaii and aspiring actress was the victim of multiple stab wounds in the neck and chest, had been raped, burned, and had contusions in her eyes. It was a savage attack reminiscent of the later attack on Darwin Scott in Ashland, Kentucky. She had been returning from a date with friend John Hornburg in Brentwood the early morning of December 30, 1968 and was kidnapped from in front of the home she shared with her mother in the Hollywood hills after returning from a night out on Santa Monica Boulevard. The case remains unsolved, but there was a lot of speculation at the time that her killer was a Manson “family” member, since she was known to have befriended various members of the group. Manson himself has no alibi for the day and time of her death, and is known to have been in Los Angeles on the day she was kidnapped and killed, attending a New Year’s Eve party at the home of musician John Phillips of the Mamas and the Papas.5 Phillips himself is known to have been friendly with elements of the Process Church of the Final Judgment. The day before and the day after the killing Manson was with his Family at the Barker Ranch, which was located in the Panimint Mountains of Death Valley.
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BLUEBIRD
Our contest is not against flesh and blood, but against powers, against principalities, against the world-rulers of this present darkness, against spiritual forces of evil in heavenly places.
— Epistle of Paul to the Ephesians, 6:12
We deal now, not with things of this world alone, but with the illimitable distances and as yet unfathomed mysteries of the universe…. Of ultimate conflict between a united human race and the sinister forces of some other planetary galaxy; of such dreams and fantasies as to make life the most exciting of all times. And through all this welter of change and development your mission remains fixed, determined, inviolable. It is to win our wars.
— Speech of General Douglas MacArthur to West Point cadets, May 12, 1962
…the sinister forces which profit from the maintenance of international tension are clinging tenaciously to their positions. Though only a handful of individuals is involved, they are quite powerful and exert a strong influence on the policy of their respective States.
— Speech of Nikita Khruschev before the United Nations, September 23, 1960
Have you the grass here that sings, or the bird that is blue?
— The Blue Bird, Maurice Maeterlinck
Most persons of the author’s generation look to 1968 as the pivotal year of their lives. It was a time of multiple assassinations, civil unrest, the escalation of the war in Vietnam, the riots at the Democratic National Convention in Chicago, and the election of Richard M. Nixon as President. For many of our generation, it signaled the death of a dream.
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THE DOORS OF PERCEPTION
…we intend to investigate the development of a chemical material which causes a reversible non-toxic aberrant mental state, the specific nature of which can be reasonably well predicted for each individual. This material could potentially aid in discrediting individuals, eliciting information, and implanting suggestions and other forms of mental control.
— Richard Helms, memorandum to Allen Dulles, April 3, 1953
…it had always seemed to me possible that, through hypnosis, for example, or auto-hypnosis, by means of systematic meditation, or else by taking the appropriate drug, I might so change my ordinary mode of consciousness as to be able to know, from the inside, what the visionary, the medium, even the mystic were talking about…. I took my pill at eleven.…
— Aldous Huxley, The Doors of Perception, May 4, 1953
The LSD experience is an enormous obstacle in the way of understanding what the latter half of the twentieth century was all about; those who have not taken LSD (or the other hallucinogens available at the time, such as mescaline and psilocybin) cannot appreciate the effects these substances have on one’s perception of reality. Those who have taken the drugs are often considered to be in no position to be objective about them! Yet, LSD and the other hallucinogens form a core of experience that has molded the lives and behavior of millions of people, both in the United States and abroad. This behavior is the result of an altered perception of reality and, hence, of social values. The shock to the system that results when coming down from such a drug and seeing the “real world” once again is often transformed into a rejection of consensus reality, a rejection of human institutions based on what the acid-tripper sees as an imperfect understanding of the workings of the cosmos.
Just as Communism was perceived by the West as a rejection of its values and the establishment of a “counter culture” in which institutions such as the government, the church, the school, marriage and other forms of civilization were reinterpreted, redesigned or even rejected altogether to create what the Communists believed would be a paradise on earth, the acid-tripper similarly rejected all forms of Western “establishment” culture in favor of something more ethereal but no less paradisiacal; but the acid-tripper rejected Communism as well, and any governmental authority, and was thus a problem for establishments both in the West and in the East.
The acid-tripper was also a problem for religious organizations in general, at least those which attempt to monopolize access to the Godhead, because the acid trip can be a mystical one, a religious experience equivalent to the visions of the Saints. Direct access to God is always frowned upon by religious institutions, for such access renders the institution irrelevant. Thus, the acid trip is primarily a political problem, as the role of interpretation (of laws, of scriptures, of experience), and thus of control, is taken out of the hands of human authority and placed squarely into the mind of the tripper.
Ironically, it was human authority who created the problem in the first place. As is well-known by now and referenced in many studies of the LSD problem, the United States’ Central Intelligence Agency was the nation’s first “LSD connection,” providing the drug to researchers all over the country, including to young professors such as Timothy Leary, Richard Alpert, Ralph Metzner, and others who would popularize use of the drug among their students and, by extension, among the rest of the nation’s youth. The purpose behind this unprecedented largesse was not altruistic: it was to further the research into what Richard Helms and others involved in scientific R&D at the Agency believed was a super-drug for behavior modification and mind control tasking. In other words, the Agency needed a much larger base of test subjects than was available to them from within the Agency’s own personnel pool. They began by farming the drug out to hospitals—for instance, to Dr. Abramson at Mount Sinai in New York—and to prisons, such as Dr. Harris Isbell’s program at the Addiction Research Center at Lexington, Kentucky. Isbell’s operation was part of the Federal Penitentiary system and although his subjects were referred to as “patients,” they were, in reality, inmates of the prison system.
Another obvious benefit to having the LSD administered by doctors and professors who were not part of the CIA itself was that any adverse reactions, bad trips, and “accidents” would not be laid at CIA’s door. The Olson affair was still fresh in everyone’s mind, and even though no one was officially reprimanded for their role in his “suicide,” the Director of Central Intelligence (DCI) did not want to take any more chances that a person with a high security classification—dealing in ultra sensitive matters of national security, such as biological weapons—would start tripping down Fifth Avenue, naked in a
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Mystery is an occult force or efficacy that does not obey us, and we never know how or when it will manifest itself.
—Octavio Paz1
…given that in the course of history many have acted on beliefs in which many others did not believe, we must perforce admit that for each, to a different degree, history has been largely the theater of an illusion.
—Umberto Eco2
For not all true things are to be said to all men.
—Bishop Clement of Alexandria (c. AD 150-215)3
After all, the fundamental question of philosophy (like that of psychoanalysis) is the same as the question of the detective novel: who is guilty?
—Umberto Eco4
JFK
Imagine the man that committed this outrage going away quietly and peacefully, free and proud through life, as though it was nothing! …Ah, no, no! …I am in his path, and you will be in his path, too! …If others forget him, we will never forget. …We will seek and search everywhere for years if need be, but we will find the track.
—The Cloud That Lifted, Maurice Maeterlinck5
It is not the intention of the author to review the entire debate over the assassination of President Kennedy, a controversy that has filled volumes already. It is not the intention of the author to go over all the evidence and prove, conclusively, that so-and-so committed the murder, or that such-and-such an organization was responsible, or even try to prove that Oswald acted alone. For this, one imagines the reader will be grateful.
What the author does intend to do, however, is to present additional evidence that so far has not been considered by mainstream journalists and researchers. This is evidence that may support one or more conspiracy theories, to be sure. The author feels that the conspiracy—if such existed—went much deeper than can be traced through the witness testimony and what passed for forensics reports in the Warren Commission Report. Like Peter Dale Scott,6 the author believes in “deep politics,” i.e., a layer of interrelationships that exists below the level of the simple facts of the case. In the author’s case, though, he believes that there is a layer below Professor Scott’s: a web of threads of cause and effect that run parallel at times, perpendicular at others. To that end, the author has pulled at some of these threads—these “scarlet threads of murder” that run through history—and has found relationships that are, if anything, more incredible than those presented in Oliver Stone’s film, JFK, or in some of the more popular books on the assassination. Yet, they are fact, and supported by ample documentation.
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292
ROSEMARY’S BABY
I knew by now that when a group of individuals gravitated toward one another for no apparent reason, or a group of individuals inexplicably headed in the same direction as if drawn by a magnetic field, or coincidence piled on coincidence too many times, as often as not the shadowy outlines of a covert intelligence operation were somehow becoming visible.
— Jim Garrison1
Chains of more-than-coincidence occur so often in my life that, if I am forbidden to call them supernatural hauntings, let me call them a habit. Not that I like the word ‘supernatural’; I find these happenings natural enough, though superlatively unscientific.
— Robert Graves2
I don’t believe you can ever solve a murder.
— George P. Pelecanos3
The President was in his Navy uniform. He had completely recovered from the assassination and looked better than ever.
— Ira Levin4
The day after the assassination of President Kennedy, his former mistress Mary Pinchot Meyer phoned LSD guru Timothy Leary to tell him that the President was murdered by a conspiracy at the highest levels of government.
Mary Pinchot Meyer (1920-1964) had once been married to CIA Chief of Covert Action Operations Cord Meyer, Jr. Cord Meyer, a former Marine lieutenant who was badly wounded on Guam in 1944, joined the CIA in late 1950 and gradually rose through the ranks, being at one time Chief of Station in London and later Deputy Director of Plans. Mary Meyer was something of a free spirit, however, a painter and the woman who smoked pot with Jack Kennedy. She had been a friend of Leary since the early 1960s—and of the Kennedys before that—and spoke to him of a very important friend of hers who was interested in the LSD experience, and asked for tips on how to guide the LSD trip, leading some investigators to believe that she had turned the President on to acid, as well. Leary certainly provided Mary Meyer with acid, without knowing the identity of her important friend. When Leary began to actively promote acid consumption by the masses, Mary warned him that this was not what the CIA wanted him to do, but rather that he should study the effects of the drug on his test subjects and report back discretely. She had already succeeded, she told him, in turning on certain high-ranking members of the Washington establishment. Leary, however, had other ideas. “Turn On, Tune In, Drop Out” became the slogan of the disaffected young of the 1960s, a sly counterpoint to “You Shall Know The Truth, And The Truth Will Set You Free,” the slogan or motto of both the CIA and NASA.
Mary Meyer was murdered less than a year after the Kennedy assassination—on October 12, 1964 (coincidentally Aleister Crowley’s birthday, and of course the day Columbus discovered America)—and her diary disappeared. She seemed to have been the victim of a mugging in Georgetown during the lunch hour, shot in the face at close range on a towpath, although the level of violence in the attack made it look suspicious to some, and the accused murderer was acquitted by a jury due to lack of evidence. The disappearance of her diary caused some concern in her friends—after all, she was married to a high-ranking CIA officer and had turned the President (and who knew how many others) on to pot and possibly LSD as well. But evidence later would show that the diary was found by her sister, and surrendered to James Jesus Angleton, the CIA’s paranoid Chief of Counter Intelligence and one of Cord Meyer’s closest friends, who had been in Mary Meyer’s apartment with a key long before her other friends arrived, looking for the same diary. Meyer was single, no longer married to Cord Meyer by this time, having divorced him much earlier. Her sister, Tony Pinchot, had been married to Ben Bradlee of the Washington Post. This is perhaps an indication of how incestuous these relationships become: Mary Pinchot Meyer, Tony Pinchot Bradlee, Ben Bradlee, Cord Meyer, Timothy Leary, Jack Kennedy…
Angleton did not destroy the diary, however. What he did with it while it was in his possession is open to debate, but he eventually gave it back to Tony Bradlee, who then destroyed it herself. It seems very odd that the Bradlees would have given the diary to Angleton to destroy in the first place; destroying a book is not exactly rocket science. It would have been a simple matter to rip out the pages and burn them, or flush them for that matter. But the diary went to Angleton, who took it to the CIA, who then did not destroy it, who then gave it back to the Bradlees to destroy.
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A FIELD GUIDE TO WANDERING BISHOPS
The world of the wandering bishops—episcopi vagantes—is rife with confusion. This confusion is largely due to the frenzied efforts of the bishops themselves. What is offered here is a general guide to the phenomenon; it is by no means exhaustive. It couldn’t hope to be. Instead, the author concentrates on some of the better-known personalities, intending to demonstrate where individuals such as Ferrie, Stanley, James et al. appear in the food-chain. In other words, the emphasis is more on how this phenomenon may impact any study of post-World War II American history, particularly in the areas of intelligence, mind control, and assassination studies, as well as the parallel world of cults and occultism. While several well-known wandering bishops were felons and ex-cons, others lived on the fringes of the intelligence community, while still others were heavily immersed in occultism, from the ethereal Theosophical variety, with its sinister emphasis on spirit guides and root-races, to the more hard-core rituals and beliefs of Aleister Crowley, Theodor Reuss, and the Rosicrucian orders.
The wandering bishop phenomenon largely owes its existence to a schism between the Jansenists in Holland and the Roman Catholic Church in the seventeenth century. This culminated in the creation of something called the Old Roman Catholic Church at the end of the nineteenth century. It is from there that many of the “wandering bishop” denominations can trace their apostolic lineage, since the Old Roman Catholics had valid apostolic succession but were not answerable to the Pope. Still others trace their lineage to an attempt by the Russian Orthodox Church to broaden its influence in the United States after the Russian Revolution, and thus were vulnerable to accusations of being Chekist: running agents within US borders, as indeed
SYMBOLS
1st Mobile Broadcasting Company 120
4th Mobile Broadcasting Company 119
509th Bomb Group (Roswell, NM) 176
A
Abraham, Book of 40
Abramson, Dr Harold 196 – 199 , 201 , 216 , 235
Acambaro, Mexico 248 , 251
Acheson, Dean 179
Acid Dreams 253
Adams County, OH 51
Addiction Research Center 216
Adena people 52 – 57 , 59 , 60 , 62 , 63 , 72 , 74 , 75 , 90 , 91 , 98 – 101 , 160
Adeptus Minor Ritual 261
Adyar Lodge, Pasadena 298
Aerojet Corporation 149 , 152 , 159 , 249
Aftermath (Farago) 46
Agape Lodge (OTO) 149 , 150 , 155 , 160
Agency for International Development (AID) 264 , 265
Agents of the Devil (Habe) 113
Agrippa, Cornelius 16 , 31 , 33
Akhnaton Lodge, Pasadena 297
Akron, OH 75
Aku Aku (Heyerdahl) 49
Al-Abub, Dr Aziz 200
Albany Medical College 226
Alchemy 17 , 18 , 32 , 33 , 247
Aldine Hotel (Ashland) 102
Alhambra 7 , 8 , 10 , 11 , 20 , 41
Alice in Wonderland (Carroll) 223
Alien abductions 20 , 46 , 144
Alien Agenda (Marrs) 162 , 183 , 213
Allan, Sir Hugh 226
Allan Memorial Institute 226 , 230 , 231 , 233 , 238
Allen, Corey 207
Allen, Major 106 , 107
Allen, Morse 318 , 321 , 326
Alley, Sedley 81
Allied Enterprises 152
Ally, Kirstie 151 , 295
Alopecia 275
Alpert, Richard 216
alternate personalities 319
Aluya, Bishop H.P. (Holy Prophet) 282
Alvarez, Antonio 335 , 336
Amarillo, TX 179 , 248
Amazing Stories (Palmer) 170
Ambassador Hotel, Los Angeles 309 , 324
American Civil Liberties Union (ACLU) 268 , 270
American Eastern Catholic Orthodox Church 281
American Grotesque (Kirkwood) 281 , 290
American Holy Orthodox Catholic Eastern Church 341
American Magazine 189
American Museum of Natural History 294
American Orthodox Catholic Church 276 – 281 , 287 , 311 , 312 , 334 , 337 , 341 – 344
American Orthodox Church 278 , 279 , 337 , 341
American Psychiatric Association 41 , 230
American University 128 , 162
America B.C. (Fell) 64
Amity Street, Brooklyn 288
Anasazi 48 , 51 , 72
Ancient Earthworks and Temples of the American Indians (Brine) 68 , 77
Ancient Evenings (Mailer) 184
Ancient Monuments of the Mississippi Valley 59
Ancient Mystical Order Rosae Crucis (AMORC) 297 , 298
Ancient Orthodox Catholic Church 339
Anger, Kenneth 152 , 206 , 297 , 306 , 307
Angleton, James Jesus 175 , 292 , 293
anthrax 195 , 199 , 224
Anti-Masonic Convention 34
Anti-Masonic movement 33
Antichrist 146 , 156 , 157 , 160 , 161
Antigones (Steiner) 180 , 213
antimensia 72
Apocalypse 151 , 157 , 181 , 262 , 330
Aquino, Michael 301 , 329
Arawaks 11 , 12 , 18 , 40
Arbenz (Guzmán), Jacabo 247
Archaeological Survey of Kentucky 98
archetype 127 , 194
Arendt, Hannah 117
Argentum Astrum (A.A.) 307
Argillite Furnace 97
Ark of the Covenant 72 , 99
Arlene Grant (Candy Jones’ alter) 320 , 321 , 324 , 325 , 327
ARMCO Steel 97
Armies of the Night (Mailer) 183
Armstrong, Colonel Harry 142 , 163
Army Chemical Center 133 , 241
Arnold, General “Pap” 148
Arnold, Kenneth 169 , 171 – 174 , 176 , 205
Arroyo Seco 146 , 147
Artaud, Antonin 302
Arthur, Davison Quartey 339
Arthur Avenue, Bronx 276
ARTICHOKE, Operation xx , 187 , 194 , 217 , 234 , 244 , 314 , 328
Artorius Rex Discovered 66
Art of War (Sun Tzu) 126
Ashland, Kentucky xviii , 43 - 47 , 75 , 81 , 82 , 97 , 99 , 109 , 110 , 111 , 115 , 133 , 307
Ashland A Long Time Ago 111
Ashland Cemetery 102
Ashland Oil 96 , 97
Ashland Plaza Hotel 97
Ashland Public Library 101
Ashland Tragedy and Massacre xix
Assassination of Robert F. Kennedy; The Conspiracy and Cover-up, The 310 , 330
Association of Former Intelligence Officers 245
Astor, Ava Alice Muriel 245
Astor, Col John Jacob IV 245
Astor, John Jacob 245
Astoria Hotel 245
Astrologers 13 , 18 , 128
asuang 128
As It Is (Moore) 297
Atalanta Fugiens 260
Athena 73
Atkins, Susan (“Sadie”) 206 , 299 , 306
Atlas der Luftfahrtmedizin 140
Atsugi Air Base (Japan) 210 , 211
Augusta, ME 243
Aumont, Jean-Pierre 117
Auschwitz 141
Autocephalous Greek Orthodox Church of America 278
Avco Manufacturing 144
aviation medicine 139 – 142
Awash in a Sea of Faith: Christianizing the American People (Butler) 18
Ayad, Professor Boulas 65
Aztecs 9 , 49 , 53 , 54 , 72
A Brave New World 225
A Chorus Line 281
A Clockwork Orange 295
A Fire On the Moon 183
A Journey To Other Worlds 245
A Proud Hungarian 119 , 162
A Study In Scarlet v , xiii , 28 , 38
A Thousand Shall Fall 117
B
Babalon Working 151 , 161 , 295
Bacon, Roger 17
bacteriological tests 195
Bailey, F. Lee 312
Bain, Donald 209 , 315 , 316 , 320 – 323 , 326 , 331
Bala, Licci 123
Balabanova, Dr Svetla 75
Baldwin, Dr Ira 195
Balfour Place, London 296
Ball, George 120
Balokovic, Joyce 237
Balokovic, Zlatko 237
Bancroft, Mary 269 , 274
Banister, Guy 173 – 175 , 203 , 212 , 275 , 284 , 285
Barbados 13 , 19
Barber, Forest Ernest 336 , 340
Barbie, Klaus 135
Barker, William 27
Barker Ranch 115
Barnes, Mary 17
Barnett, Grady L. 176
Barrett, Francis 28 , 33
Barry, Representative Robert R. 285
Bartlett, Hedley Coward 339
Bartol Research Foundation 265
battle fatigue 220
Battle for the Mind, The (Sargant) 91 , 189 , 200 , 202 , 219 , 253
Battle of France 117
Battle of Tours 6
Bat Creek Stone 55 , 57
Baudelaire, Charles 180
Baughman, J.M 55
Bavaria 34
Bavarian 34 , 122
BCCI 46
Beach Boys xviii , 207 , 208
Bear (constellation) 56
Beatles 168
Beat Generation 185 , 223
Beausoleil, Bobby 152 , 297 , 306 , 307
Beck, Vonnie 244 , 246
behavior modification 191 , 192 , 202 , 216 , 222
Bekessy, Imre 116 , 119
Bekessy, Janos 116
Belgian Congo 282
Belgium 309
Bell, Art 315
Belli, Melvin 312
Bell Aircraft Corporation 249
Bell Helicopter 168 , 239 , 245 , 249 , 265 , 266 , 289
Beltane 305
Bendix Corporation xvi
Bennett, Alan 91
Berger, Peter L 286
Berkowitz, David 31 , 301 , 330
Bertiaux, Michael 336
Besant, Annie 310 , 335
Betrothal, The (Maeterlinck) 193
Betz, Carl 244
Bey, Hakim 280
Biafra 282
Big Sandy River 96
Bilderbergers 123 , 124
biophysics 236 , 237 , 241
Birnes, William J 213
Bishara, Sophronios 337
Bishop, Bridget 24
Bishops At Large (Anson) 334
Blackburn, Gov. G.W. (KY) 105
Blackett, Baram 66 , 75
Black Dahlia (murder) 168
Black Jesus (film) 207
Blade Runner (film) 97
Blanchard, Col. William 177
Bleicherode 137
Blind Eye to Murder (Bower) 122 , 162
Block, Rabbi A. Allen 283
Blowback (Simpson) 135
BLUEBIRD, Operation xx , 187 – 191 , 193 , 194 , 211 , 212 , 217 , 234 , 244 , 313 , 314 , 328
Bluebirds Over The Mountain (Hickey) 207 , 208 , 210
Bluebird Café (Yamato, Japan) 210
Blue Bird, The (Maeterlinck) 167 , 185 , 188 – 194 , 213
Blue Bird Found Again, The (Maeterlinck) 189
Blum, Howard 182 , 183 , 330
BMW 34
Bogota,Colombia 260
Bohdan, Bishop 278
Boise, ID 169
Bolivar, Simon 12
Book of Ballymote 61
Book of Black Magic and Pacts, The (Waite) 32
Book of Ceremonial Magic, The (Waite) 32
Book of Mormon 28 – 30 , 35 , 39 – 4 2 , 51 , 52 , 55 , 56
Book of Revelations 204
Book of Shadows (Gardner) 306
Book of the Concourse of the Forces, The 261
Book of the Dead, The (Egyptian) 40 , 260
Book of the Law (Crowley) 274
Book of the Sacred Magic of Abramelin the Mage, The 260
Borden family 237
Borges, Jorge Luis 4 , 41
Bormann, Martin 46
Boston 19 , 20 , 41 , 75 , 110 , 237 , 239 , 240 , 249 , 286 , 312
Boston Strangler 286 , 312
botulinum 199
Bouverie, Alice 244 , 245
Bouvier, Jacqueline 263
Bower, Tom 120 , 138 , 162 , 163
Boxford, MA 29
Box Canyon 261 – 263
Boyd County, KY 104
Boyd County Circuit Court 104
Boyle, Robert Raleigh 338 , 340
Boys Town 84
Boys Town (film) 84
Bradford, William 15 , 41
Bradlee, Ben 292
Brahmins 246 , 247 , 250 , 252
brainwashing xx , 46 , 91 , 94 , 143 , 189 , 202 , 217 , 222 , 234 , 288 , 308 , 312 , 313 , 315
Brandt, Steven xviii , 45
Brandt, Willy xviii , 45
Brazel, William 176
Brazil 46
Breslaw, Elaine 19
Breton, Andre 117
Bricaud, Jean 338
Brighton, NY 208
Brine, Lindesey 68 – 70 , 77
British Museum 36
Brooklyn Heights, NY xvi , 288 , 300
Brooks Air Force Base 141
Broshears, Raymond 338 , 341 , 343
Brotherhood of Saturn 148
Brotherhood Synagogue 283
Brothers of Charity 232
Brothers of Notre Dame de la Misericorde 232
Brown, Judge George N 104
Brown, Lt. Frank M. 170 – 174 , 178
Brown, Sgt. Melvin E 177
Broyard, Anatole 259
Brunner, Alois 136 , 163
Brunner, Mary 203 – 205
Bruno, Giordano xxi
Bruno, Major Sam 155
Brush Creek Tablet 55
Brussel, Mae 135
Bryan, Dr William Joseph Jr 80 , 286 , 310 – 315 , 324 , 343
Bryan, Pearl 80
BSSR (Bureau of Social Science Research) 128
Buchenwald 136
Buckley, William 200 , 201 , 214 , 267
Buddhism 52 , 57 , 73 , 132 , 217 , 219 , 246 , 247 , 249 , 264
Bundy, Ted 73
Bureau of Prisons 84
Bureau of Public Relations (War Department) 118
Burger, Dr Marshall (pseud.) 322 – 324
Burgess, Anthony 295
Burghoelzli Clinic 226
Burial mounds xix , xxi , 48 , 51 , 54 , 55 , 63 , 68 , 70 , 73 , 75 , 83 , 90 , 98 – 101 , 107 , 108
Burnett, Mark 181
Burnham, James 267
Burr, George Lincoln 13 , 41
Burroughs, George 24 , 27
Bush, George H.W 260
Butler, Professor John 18 , 184 , 258
Butte, MT 173 , 174
BZ (drug) 143
C
“Cease to Exist” (Manson) 203 , 207
“Colour Out Of Space, The” (Lovecraft) 79 , 109
Cabell, Brig. Gen. Charles P. 142 , 163 , 179 , 247
cadmium poisoning 305
Caer Sidi 90
Cahokia Mound 57
calendar, pagan 108 , 305
California xviii , 12 , 39 , 45 , 82 , 88 , 93 , 100 , 145 , 147 – 149 , 151 , 153 , 155 , 159 , 164 , 170 , 204 – 207 , 213 , 223 , 236 , 253 , 262 , 267 , 288 , 290 , 297 – 299 , 306 , 307 , 309 , 310 , 315 , 322 , 324 , 326
Caliphs 8
Caltech (California Institute of Technology) 146
Cambridge 14 , 253
Camden, ME 236 , 237 , 238 , 243
Camelot 66 , 75 , 259
Cameron, Dr Ewen 225 , 226 , 230 ,– 233 , 288
Cameron, Marjorie 152 , 154 , 159 , 160 , 164 , 297 , 306
Campbell, Joseph 219
Camus, Albert 40
Candlemas 146 , 147
cannabis 142
cannibal 19
Carfora, Carmel Henry 285 , 335 , 339
Caribs 11
Carico, Emma 101 – 10 4
Carswell Air Base 176
Carter County, KY 105
Carthage, IL 30 , 37
Carthaginians 48 , 57 , 71
Casa Malpais, AZ 72
Cascade Mountains 170
Cassini, Igor 119
Cassini, Oleg 119
Castle of Ariadne 90
Castro, Fidel 128 , 158 , 173 , 187 , 203 , 264 , 275 , 279 , 343
Catcher in the Rye (Salinger) 46 , 120
Cathars 53
Cathedral of the Holy Resurrection 276 , 280 , 342
Catholicos of Armenia 336
Catholic Church 46 , 277 , 278 , 285 – 287 , 311 , 312 , 333 – 335
Catlettsburg, KY 96 , 97 , 102 – 105 Celtic Orthodox Church 300
Celts 49
Celts, The (Chadwick) 110
Central Intelligence Agency (CIA) xvii , xx , 42 , 45 , 47 , 121 , 124 , 128 , 130 , 134 , 136 , 138 , 142 – 144 , 158 , 162 , 168 , 169 , 171 , 173 – 175 , 179 – 182 , 184 – 187 , 191 , 192 , 194 , 196 – 201 , 203 , 207 , 209 – 211 , 213 , 214 , 216 , 218 – 220 , 225 – 231 , 234 , 235 , 238 , 240 , 241 , 242 , 244 , 247 , 248 , 25 0– 25 3, 262 , 264 , 265 , 267 , 271 – 276 , 283 , 284 , 286 , 288 , 289 , 291 – 296 , 313 , 315 , 317 – 329 , 343
Central Park (Ashland, KY) 98 – 1 00
Ceram, C.W. 75
ceremonial magic 4 , 17 , 18 , 28 – 33 , 29 , 30 , 31 , 32 , 33 , 36 , 42 , 100 , 151 , 219 , 258 , 287 , 305 , 306 , 328
Chadwick, Nora 41 , 110
Chagall, Marc 117
Chalais Meudon 141
Chang, Iris 163 – 165
Chappaquiddick (scandal) 308
Charcot, J. M 26
Charleston, WVA 82 , 91
Charlestown, MA 14
Charlestown, NH 288
Charles Wain (constellation) 56
Chartres Cathedral 72
Chemical and Biological Warfare (CBW) 143 , 194 , 195 , 199 , 201 , 202 , 217 , 242 , 247
Chemical Warfare Division, US Army 242
Cherokee 49 , 67 , 69 , 74
Chestnut Lodge Hospital 202
Chicasaw 49
Chief Oconostota 67
children’s bodies 101
Chile 46 , 64 , 65 , 145 , 225
Chillicothe, OH 51 , 58 , 59 , 62 , 74 , 85 – 8 8, 92 , 243
China 5 , 9 , 48 , 71 , 131 , 159 , 160 , 186 , 195 , 219 , 221 , 234 , 239 , 270 , 271
Christian, Bishop John (Chiasson) 276
Christian, Jonn 310 , 314 , 330
Christopher, Warren 117
Churchill, Winston 34 , 42 , 136 , 168
Church of Holland (Utrecht) 311
Church of Jesus Christ of Latter Day Saints (LDS) 28 , 30 , 34 , 40
Church of Satan xvii , xviii , 28 , 109 , 205 , 297 , 299 – 301 , 303 , 305
Chymical Wedding of Christian Rosenkreutz 33
CIC (Counter Intelligence Corps) 120 , 136 , 137 , 155 , 171 , 177
City Island, New York 14
Civilization and its Discontents (Freud) 113
Civil Air Patrol 264 , 275
clairvoyance 244
Clark, Stuart 41
Classified Ad Rapist (Bobby Joe Long) xviii , 31 , 81 , 95
Clay, Henry 100
Clement, Bishop of Alexandria 255 , 289
Clinton, Hillary Rodham 82
Clinton Furnace 97
Cliveden Estate 245
Close Encounters of the Third Kind (film) 188 , 300
Cloud That Lifted, The (Maeterlinck) 208 , 211 , 212 , 214 , 257 , 290
Clovis (people) 49 , 50 , 56 , 62 – 64 , 71
Coast Guard 92
Coffin Texts 260
Cole, Leonard A 214
Coleridge, Samuel Taylor 180
Cole Street, San Francisco 297
Colombia (South America)) 12 , 260
Colombo, Ceylon (Sri Lanka) 336 , 338
Colonia Dignidad 46 , 81 , 145 , 226
Colquhoun, Ithell 110 , 290
Columbus, Christopher 4 , 5 , 8 , 9 , 11 , 12 , 18 , 40 , 41 , 48 , 49 , 54 – 5 7 , 60 , 62 , 65 , 67 – 69 , 71 , 74 , 292
Combat Mission (TV series) 181
Committee of Public Information 126
communism 186 , 233 , 271
Complete Illustrated Book of Divination and Prophecy, The (Gibson) 202 , 214
Condon, Richard 308
Congo Republic 129
Connecticut Medical Society 17
Conover, Harry 316
Conrad, Joseph 295
consecration 277 – 285 , 334 – 339 , 341 , 345
Constantinople 11 , 336
Control of Candy Jones, The (Bain) 315 , 331
Conversion Disorder 25 , 26
Coppola, Francis Ford 283
Cops (TV series) 181 , 185 , 213
Coptics 260
Cordoba 8
Corona Borealis 90
correspondences xxi , 188 , 260
Corso, Col. Philip J. 121 , 177 , 213
Cortez, Hernadez 12
Council on Foreign Relations 310
Counter Intelligence Corps 120
Cox, Harvey 330
Coxe, Eliza Middleton 249
Craft, Ellis 100 , 102 – 107
Crane, Ichabod 20
Crisman, Fred Lee 109 , 121 , 169 – 172 , 174 , 175 , 203 , 205 , 284
Crittenberger, General Willis D. 285
Cronkite, Walter 44
Cronyn, Hume 117
Crossfire (Marrs) v , 183 , 255
Cross of Lorraine (film) 117 , 121
Crow, William Bernard 339
Crowe, Bernard 207
Crowley, Aleister 31 , 32 , 37 , 42 , 80 , 93 , 99 , 110 , 120 , 146 , 148 , 149 , 152 , 154 , 156 , 164 , 168 , 184 , 189 , 203 – 205 , 219 , 258 , 274 , 278 , 280 , 287 , 300 , 304 – 307 , 333 , 338 , 339
crucifixion 109 , 233 , 261 – 263
Cruise, Tom 93 , 151
Crusades 6
Cthulhu 4 , 303
Cuba 5 , 12 , 173 , 267 , 340
Cuban Missile Crisis 296
Culianu, Professor Ioan xxi
Culling, Louis 164 , 258