Tantra-Induced Delusional Syndrome ("TIDS")

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

Postby American Dream » Fri Dec 23, 2011 2:46 pm

undead wrote:Hey AD -

Happy Solstice, and thanks for the great articles...

Have a safe and police-free holiday!

Thanks, undead- yes, for everyone!


Here is yet another aspect of the multifaceted diamond:

[emphases added]

Issue No. 52, November 2000

More Questions Than Answers: The Ongoing Trial of Dr Wouter Basson

By Chandré Gould



The trial of the former head of South Africa' apartheid chemical and biological warfare (CBW) programme, Dr. Wouter Basson, began in the Pretoria High Court in October 1999. Basson faces 61 charges, including murder, conspiracy to murder, possession of drugs of addiction (methaqualone and Ecstasy) and fraud. He has pleaded not guilty on all charges and denies the allegations against him. The trial has already taken more than a year and it appears unlikely that judgement will be passed until at least midway through 2001.

No evidence presented thus far indicates that South Africa had weaponised or produced large quantities of chemical or biological warfare agents, other than CR gas, a more potent variety of tear gas than the CS traditionally used by the police in South Africa. Since the trial is continuing, this report does not seek to pre-judge Basson but rather to highlight some of the important questions the trial raises about the ethical responsibilities of scientists and health professionals. It also raises questions about the involvement of other countries, including alleged intelligence agents from countries which are parties to relevant treaties that may have been violated. Official documents show that the project was initiated at the end of 1981 on the authority of the Minister of Defence and was concluded at the end of 1993. South Africa was a party to the 1972 Biological and Toxins Weapons Convention (BWC).

Most of the incidents for which Basson is indicted took place during his tenure as project officer for Project Coast, code-name for the apartheid top secret military CBW programme nominally overseen by the Chief of the Defence Force. Basson is charged with providing poisons to military operators to be used by clandestine operational units of the South African Defence Force (SADF) to murder people identified as "enemies" of the state or people who the military believed posed a threat to the defence force. Forensic auditor Hennie Bruwer, who analysed the flow of Project Coast funds for the state' case, has stated that from March 1, 1987 to February 28, 1993, the period covered by the indictment, the project was allocated R340.9 million, of which R37 million was allegedly misappropriated. Basson has pleaded not guilty on all charges and refutes the charge that he was involved in the provision of poisons to operators. He claims that he acted at all times in the interests of the South African Defence Force and Project Coast in the expenditure of Project Coast funds.

Basson is a cardiologist and physician by profession who rose to the rank of Brigadier in the defence force before being forced to take early retirement in 1992. He was 30 years old when he was appointed Project Officer of Project Coast in 1981. The Truth and Reconciliation Commission (TRC, Final Report, Chapter 6) found that: "Overall understanding of the programme, and its co-ordination and direction, were vested in the hands of one person, Dr. Basson, whose ability and (it is assumed) integrity were unquestioned both by those who served under him and by those to whom he had to report. It emerged in the hearings that the military command was dependent on Dr. Basson for the conduct and command of the programme, even at a time when there were sufficient indications that Dr. Basson might not be trustworthy and that there were serious aberrations in what was happening."

Basson was not the manager of the programme and nor did he authorise its budget. He reported to a committee made up of SADF generals, chaired by the Chief of the Defence Force. His immediate manager was the Surgeon General, Gen. Knobel, a former lecturer in anatomy. In 1998, after its long hearing about the chemical and biological warfare programme, the TRC found that Gen. Knobel:

"Knew of the production of murder weapons [under the auspices of the CBW programme] but refused to address the concerns that were raised with him, on the grounds that they did not fall under his authority."

"[That] he was nevertheless fully aware that these activities happened in facilities under his direct control and were perpetrated by staff under his chain of command," and

that he "[D]id not understand, by his own admission, the medical, chemical and technical aspects and implications of a programme that cost tens, if not hundreds of millions of rands."


It is hoped that Basson' trial will enable us to find answers to some of the remaining questions about the apartheid chemical and biological warfare programme, like how much international support South Africa received, and from where. Basson' defence lawyers have stated that his work took him to Moscow, several countries in western and eastern Europe, and Libya.

One of the fraud charges relates to an amount of $2.4 million which he is alleged to have told the Surgeon General was needed to secure the purchase of 500kg of methaqualone from Croatia in 1992. Basson claims the deal was being made through the former Minister of Energy Affairs in Croatia. Basson' defence lawyers have said that the money was used to purchase BZ and that Basson was assisted by, amongst others, the former military intelligence chief in Switzerland, Colonel Peter Regli.

The products of Project Coast included 1000 kg of methaqualone (quaalude) and 1000kg of MDMA (Ecstasy). Basson was arrested in 1997 for allegedly dealing in MDMA. His defence team claims that this deal was in fact an arms deal in which AK47s would be sold to Pakistan and the end-user was to be Iraq.

As yet the defence has not yet been required to substantiate or prove any of these claims.

An allegation made during the trial by Rein Botha, former National Intelligence Agency section chief for counter-intelligence, raises the possibility that Western intelligence agencies may have known about the South African CBW program. Botha said that in the late 1980s, a group of British intelligence agents visited Roodeplaat Research Laboratories (RRL - the biological warfare facility) under the cover of being diplomats. If this is true it would indicate that the British intelligence services knew of the program and the failure of the South Africans to comply with the BWC.

A number of scientists who had been employed at the biological and chemical warfare facilities have testified against Basson. Some admitted to having developed murder weapons such as anthrax contaminated cigarettes and milk contaminated with botulinum toxin during testimony at the trial. Operators who were formerly part of clandestine military units have testified that they drugged South West African People' Organisation (SWAPO) prisoners of war. The prisoners were given an overdose of the muscle relaxants, scoline and tubarine, before they were thrown out of an aircraft into the sea. One of the defence force operators testified that he could not remember how many people he threw from the aircraft, but said it could have been hundreds. Basson is alleged to have given these operators the drugs.

In 1992 Basson was named as being involved in unauthorised activities by a commission headed by Gen. Pierre Steyn and appointed by the President, F.W. De Klerk. He was forced to take early retirement at the end of that year but was rehired by the ANC government after the democratic elections in 1994. He remains on the payroll of the Department of Health as a practising cardiologist and his legal fees are paid by the state. The trial recently took a three day recess in order for him to attend a cardiology conference in Cape Town.

This year the Health Professionals Council of South Africa, (HPCSA), the official health professionals association, appointed General Knobel to a two-person ad hoc committee to undertake a study and make recommendations about the ethics of health professionals' involvement in CBW programmes. The HPCSA has not taken any action to suspend Dr. Basson from practising as a medical doctor. Gen. Knobel remains an elected member of the health professionals council. Professor Stulting, a member of the HPCSA' Human Rights Ethics and Professional Conduct Committee, told the author in November 2000 that General Knobel was appointed to the committee because of "his extensive knowledge about CBW and international trends in this regard". Stulting added that he knew Basson personally and could vouch for him being an excellent cardiologist, but said that "something must have gone wrong, and we must find out what."

The failure to address the ethical issues the programme so starkly raises is not only confined to health professionals. None of the South African professional bodies representing scientists from any of the fields represented in the programme have made public statements about the ethics of the involvement of scientists in the development of chemical or biological weapons.



Chandré Gould is an associate researcher at the Centre for Conflict Resolution (CCR) in Cape Town. The trial of Dr. Wouter Basson is being monitored by Marlene Burger on behalf of the Centre. Copies of weekly reports on the trial can be found on the CCR web site: http://ccrweb.ccr.uct.ac.za/
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Hammer of Los » Sat Dec 24, 2011 11:50 pm

...

That's funny about Shulgin.

I am sure Professor X never took any psychedelics.*

Besides which, Professor X is much younger looking and more dynamic than that Shulgin character.

Sorry, I'll quit with the marvel comics theme now. Nuff said, True Believers.

Anyway, I'm just objecting to them calling Shulgin Professor X.

Er, I'll just leave this thread in shame shall I?


:shrug:

:angelwings:



* Well, maybe in his youth. Once or twice. Maybe whilst in Tibet researching long lost artifacts of Cyttorak or whatever.


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

Postby American Dream » Sun Dec 25, 2011 12:47 am

Owsley revisited, from: http://www.davesweb.cnchost.com/nwsltr106.html

As was the custom with big events in the mid to late-1960s, particularly in the northern California area, Altamont was drenched in acid. And as was also the custom at that time, that acid was provided free-of-charge by Mr. Augustus Owsley Stanley III, also known as The Bear. At the so-called “Human Be-In” staged in January of 1967, for example, Owsley had kindly distributed 10,000 tabs of potent LSD. For the Monterey Pop Festival just five months later, he had cooked up and distributed 14,000 tabs. For Altamont, he did likewise.

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The 1960s were, you see – and you can look this up if you don’t believe me – the era of brotherly love. So if someone happened to have, say, a cache of acid with a street value of $20,000-$30,000 (a considerable amount of money in the 1960s), he was naturally expected to hand it out for free to thousands of random strangers. Of course, probably the only person who routinely had such vast stockpiles of LSD was the premier acid chemist of the hippie era, Augustus Owsley Stanley.

No one – not Ken Kesey, not Richard “Babawhateverthefuckhecalledhimself” Alpert, not even Timothy Leary – did more to ‘turn on’ the youth of the 1960s than Owsley. Leary and his cohorts may have captured the national media spotlight and created public awareness, but it was Owsley who flooded the streets of San Francisco and elsewhere with consistently high quality, inexpensive, readily available acid. By most accounts, he was never in it for the money and he routinely gave away more of his product than he sold. What then was his motive? According to Martin Lee and Bruce Shlain, writing in Acid Dreams, “Owsley cultivated an image as a wizard-alchemist whose intentions with LSD were priestly and magical.”

To be sure, Owsley is revered by many as something of an icon of the 1960s counterculture – a man motivated by nothing more than an altruistic desire to ‘turn on’ the world. But then again, the trio listed in the preceding paragraph are revered by many as well, so you’ll excuse me if I’m a bit hesitant to embrace Owsley as some sort of anti-hero – especially given his rather provocative background and family history.

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Augustus Owsley Stanley III is the son, naturally enough, of Augustus Owsley Stanley II, who served as a military officer during World War II aboard the USS Lexington and thereafter found work in Washington, D.C. as a government attorney. He raised his son primarily in – where else? – Arlington, Virginia. Young Owsley’s grandfather was Augustus Owsley Stanley, who served as a member of the U.S. House of Representatives from 1903 through 1915, as the Governor of Kentucky from 1915 through 1919, and as a U.S. Senator from 1919 through 1925. Senator Stanley’s father, a minister with the Disciples of Christ, served as a judge advocate with the Confederate Army. His mother was a niece of William Owsley, who also served as a Governor of Kentucky, from 1844 through 1848, and who lent his name to Owsley County, Kentucky.

During Owsley III’s formative years, he attended the prestigious Charlotte Hall Military Academy in Maryland, but was reportedly tossed out in the ninth grade for being intoxicated. Not long after that, at the tender age of fifteen, Owsley voluntarily committed himself to St. Elizabeth’s Hospital in Washington, D.C.. St. Elizabeth’s, it should be noted, had a far more sinister name upon its founding in 1855: the Government Hospital for the Insane. He remained confined there for, uhmm, ‘treatment’ for the next fifteen months. During that time, his mother, in keeping with one of the recurrent themes of this saga, passed away.

Owsley apparently resumed his education following his curious confinement, but he had reportedly dropped out of school by the age of eighteen. Nevertheless, he apparently had no trouble at all gaining acceptance to the University of Virginia, which he attended for a time before enlisting in the U.S. Air Force in 1956, at the age of twenty-one. During his military service, Owsley was an electronics specialist, working in radio intelligence and radar.

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After his stint in the Air Force, Owsley set up camp in the Los Angeles area, ostensibly to study ballet. During that same time, he also worked at Pasadena’s Jet Propulsion Laboratory, which was undoubtedly the primary reason for his move to LA. In 1963, Owsley moved once again, this time to Berkeley, California, which just happened to be ground-zero of the budding anti-war movement. He may or may not have briefly attended UC Berkeley, which is where he allegedly cribbed the recipe for LSD from the university library.

Owsley soon began cooking up both Methedrine and LSD in a makeshift bathroom lab near the campus of the university. On February 21, 1965, that lab was raided by state narcotics agents who seized all his lab equipment and charged Stanley with operating a meth lab. As Barry Miles recounted in Hippie, “Berkeley was awash with speed and Owsley was responsible for much of it.” Nevertheless, Owsley walked away from the raid unscathed, and, with the help of his attorney, who happened to be the vice-mayor of Berkeley, he even successfully sued to have all his lab equipment returned. He quickly put that equipment to work producing some 4,000,000 tabs of nearly pure LSD in the mid-1960s.

Also in February of 1965, Owsley and his frequent sidekicks, the Grateful Dead, moved down to the Watts area of Los Angeles, of all places, to ostensibly conduct ‘acid tests.’ The group rented a house that was conveniently located right next door to a brothel, curiously paralleling the modus operandi of various intelligence operatives who were (or had been) involved in conducting their own ‘acid tests.’ The band departed the communal dwelling in April 1965, just a few months before Watts exploded in violence that left thirty-four corpses littering the streets.

Owsley had been with the Dead from the band’s earliest days, as both a financial backer and as their sound engineer. He is credited with numerous electronic innovations that changed the way that live rock music was presented to the masses – and likely not in a good way, given that his work as a sound technician undoubtedly drew heavily upon his military training.

In 1967, Owsley unleashed on the Haight a particularly nasty hallucinogen known as STP. Developed by the friendly folks at Dow Chemical, STP had been tested extensively at the Edgewood Arsenal as a possible biowarfare agent before being distributed to hippies as a recreational drug. Owsley reportedly obtained the recipe from Alexander Shulgin, a former Harvard man who developed a keen interest in psychopharmacology while serving in the U.S. Navy. Shulgin worked for many years as a senior research chemist at Dow, and later worked very closely with the DEA.

In 1970, Owsley began serving time after a conviction on drug charges. That time was served, appropriately enough, at Terminal Island Federal Correctional Institution, the very same prison that had, just a few years earlier, housed both Charlie Manson and Phil Kaufman. A few years later, it would also be home to both Timothy Leary and his alleged (but not actual) nemesis, G. Gordon Liddy. After his release, Owsley continued to work as a sound technician, eventually graduating to a new medium: television.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Sun Dec 25, 2011 12:59 am

Hammer of Los wrote:
Anyway, I'm just objecting to them calling Shulgin Professor X.


That was Wired Magazine who did it: http://www.wired.com/wired/archive/10.0 ... ssorx.html


Although not quite the root of all evil, the Stewart Brand/Silicon Valley clique they represent- though "hip" to drugs perhaps- represents the exact kind of bullshit critiqued so often in the thread.

If Wired is left in charge of all the investigative journalism, we are in deep, deep trouble...
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Dec 29, 2011 9:44 am

How the Acid King Confessed he DID Set Up Rolling Stones Drug Bust for MI5 and FBI


” … Sniderman was a Toronto-born failed actor who told his family and friends he was recruited by British and American intelligence as part of a plot to discredit the group. … “

By Sharon Churcher and Peter Sheridan
Daily Mail | October 24, 2010



It is one of the most intriguing chapters in the history of the Rolling Stones.

The drugs raid on a party at guitarist Keith Richards’s Sussex home, Redlands, more than 40 years ago very nearly destroyed the band. And one of the 1967 episode’s unexplained mysteries was the identity of the man blamed by Richards and Mick Jagger for setting them up, a young drug dealer known as the Acid King.

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Crime scene: Mick Jagger and Keith Richards outside Redlands, the home that was raided by police in 1967

He was a guest at the party – and supplied the drugs – but vanished after the raid, never to be seen or heard of again.

Jagger and Richards were arrested and jailed for possession of cannabis and amphetamines, though later acquitted on appeal.

Richards claimed last week in his autobiography, Life, that the Acid King was a police informant called David Sniderman.

The truth appears to confirm Richards’s long-held belief that the band was targeted by an Establishment fearful of its influence over the nation’s youth.

The Mail on Sunday can reveal that Sniderman was a Toronto-born failed actor who told his family and friends he was recruited by British and American intelligence as part of a plot to discredit the group.

After the Redlands bust, he slipped out of Britain and moved to the States where he changed his name to David Jove, and lived in Hollywood, later working as a small-time producer and film-maker.

Image
Informant: David Jove pictured with his wife Lotus Weinstock
at a family wedding



Maggie Abbott, a Sixties talent agent, met him in Los Angeles in 1983 and became his lover. He told her how he infiltrated the group but said he was now ‘on the run’.

She said: ‘David was a heavy drug user but had a quick wit. He was the perfect choice to infiltrate the Stones.’

He never showed any remorse for what he did. It was all about how he had been “the victim”. He was a totally selfish person.

‘Mick had been my friend as well as a client and I thought about trying to persuade David to come clean publicly.

‘But he was always armed with a handgun and I feared that if I gave him away, he’d shoot me.’

His identity was confirmed by a scion of a family of American philanthropists, James Weinstock.

Two years after the Redlands raid, ‘Dave Jove’ married Mr Weinstock’s sister, Lotus, in Britain.

‘They’d come up with some new way to make acid and decided to go to the UK and sell it,’ she said. But David was caught carrying pot by Customs.

‘Some other guys turned up – he implied they were MI5 or MI6 – and they gave him an ultimatum: he’d get out of prison time if he set up the Stones.’

The British agents were in cahoots, he told Miss Abbott, with the FBI’s notorious Counterintelligence division, known as Cointelpro, which specialised in discrediting American groups deemed to be ‘subversive’.

On Christmas Day in 1969, ‘Jove’s’ new wife, Lotus, gave birth to a daughter, Lili. Their marriage lasted 18 years, though they never lived together.

‘I first met David when I returned to California from Bali, where I had gone searching for God,’ said James Weinstock, Lotus’s brother.

‘One New Year’s Eve, he showed me a gun and said he’d just killed a man who was messing with his car.’ Later he was rumoured to have murdered a TV personality, Peter Ivers, the presenter of a TV show that ‘Jove’ produced.

Miss Abbott said: ‘There was talk that Peter had decided to leave the show and David was angry. ‘I discovered “Jove” wasn’t David’s real name when he shot himself through his heel with his gun.

‘When we checked him into hospital, he used a made-up name and later I found out his real name was Sniderman.’

Image

His first half-hearted admission was to Mr Weinstock: ‘He told me he was tight with the Rolling Stones in England, but had a falling-out with them,’ he said.

‘He was arrested for some ser ious offence, but managed to extric ate himself, and he said it all looked very suspicious when the police busted the Rolling Stones. They froze him out after that.’

In 1985, Miss Abbott and an old friend, Marianne Faithfull, went out for dinner in Los Angeles.

Miss Abbott introduced her to ‘Jove’ – but Ms Faithfull soon told her she wanted to leave.

Miss Abbott says: ‘When we got into my car, she said, “It’s him, the Acid King. He set up the Redlands bust. Don’t ever see him again”. ’

Miss Abbott added: ‘Two months after the evening with Marianne, I finally had it out with him.
‘To my amazement, he told me everything. He said, “It’s a relief to be able to talk about it”. ’

‘Jove’s’ final confession was made to his daughter, Lili Haydn, now a 40-year-old rock violinist. She said: ‘Shortly before his death he said he was the Acid King.

‘He told me he wasn’t a drug dealer. He felt he was expanding the consciousness of some of the greatest minds of his day.’

Later in his life he was ostracised by his glamorous LA set after his drug use became ‘voluminous’.

He died alone in 2004.



http://www.dailymail.co.uk/news/article ... 5-FBI.html
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Dec 29, 2011 4:00 pm

http://visupview.blogspot.com/2010/12/m ... art-i.html


So, on to Charlie and the Family. The conventional view is that Charlie and company were a cabal of acid-fried, impoverished hippies attempting to start a race war between blacks and whites that would fulfill the deranged fantasies of their charismatic leader. Or so one of Manson's prosecutors, Vincent Bugliosi, would have us believe even though the above statement alone is ripe with contradictions. And those are hardly the only ones. Lets just consider a few more...

For starters, anyone who has read a decent amount of literature on the Manson crimes is inevitably left to wonder why Charlie wasn't busted well before his crime spree escalated to murder. Local law enforcement officers had ample reasons to bust Manson at any given time during the 1967-1969 period in which he was last out of prison. Preston Guillory, a former deputy sheriff in Los Angeles, stated:

"A few weeks prior to the Spahn Ranch raid, we were told that we weren't to arrest Manson or any of his followers. We had a sheaf of memos on Manson -that they had automatic weapons at the ranch, that the citizens had complained about hearing machine gun fire at night, that firemen from the local fire station had been accosted by armed members of Manson's band and told to get out of the area. Deputies started asking, 'Why aren't we gonna make the raid soon?' I mean, Manson's a parole violator, we know there's narcotics and booze. He's living at the ranch with a bunch of minor girls in complete violation of his parole. Deputies at the station quite frankly became very annoyed that no action was being taken against Manson...

"...You have to remember that Charlie was on federal parole all this time from '67 to '69. Do you realize all the shit he was getting away with while he was on parole? Now here's the kicker. Before the Tate killings he had been arrested at Malibu twice for statutory rape. Never got (imprisoned for parole violation). Manson liked to ball young girls, so he did his thing and he was released, and they didn't put any parole on him. But somebody very high up was controlling everything that was going on and was seeing to it that we didn't bust Manson."

(The Shadow Over Santa Susana
, Adam Gorightly, pg. 148)


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In addition to being underage, many of the girls living at the Spahn and Barker Ranches with Manson during this time were also runaways. By late '69 the Family had also become semi-major drug dealers in the LA market and were routinely associating with biker gangs and ex-cons. Surely there was ample indications that the Manson Family was headed down a dark path to the point that the police's inaction is total inexplicable without hindrance from above.

To further muddy the waters, there's the fact that Charlie became a darling of the LA entertainment scene around this time with multiple high profile contacts in both music and film. David McGowan notes:

"He made numerous contacts in the music business, including Dennis Wilson, Neil Young and Terry Melcher -the son of Doris Day, and the former occupant, along with Candace Bergen, of the Cielo Drive home where the Tate murders occurred. Charlie even reportedly served as a 'religious consultant' for Universal Studios on a movie about Christ, and also auditioned to be one of 'The Monkeys.' "

(Programmed to Kill, pg. 138)


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Neil Young once quipped that "A lot of pretty well known musicians around L.A. knew him, though they'd probably deny it now." For a short time Charlie even managed to rope in Deirdre Lansbury, renamed 'DiDi' by the Family, and daughter to actress Angela Lansbury of Murder, She Wrote fame. Bizarrely Mrs. Lansbury had just played the mother and handler of a programmed assassin in John Frankenheimer's legendary The Manchurian Candidate a few years earlier. Experiencing a play on this in real life must have been quite a jolt. Further, DiDi's background is not as unusual amongst Manson family members as mainstream accounts would have you believe. Many members came from middle to upper-middle class backgrounds and in some cases were quite well educated before meeting Charlie, such as Lynette Fromme, who was the daughter of an aerospace engineer that had been stationed at Randolph Air Force Base during the war.


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Then there's one of the great contradictions, namely Charlie's legendary abilities of mind control for which he would eventually be convicted of. Continuing with McGowan:

"Perhaps in no other serial killer case has the subject of mind control played a more central role. That Charlie had a remarkable ability to control his followers is a well-established and widely acknowledged fact. Even more remarkable is that Manson has maintained much of that control from inside a prison cell for over thirty years now. In fact, the control that he had over disciples was the primary basis for Manson's murder conviction. While it was Charlie's face that came to symbolize the killings, he did not personally participate in the Tate/LaBianca murders. According to the official version of events, he was not even present at the crime scenes when the murders took place; he merely suggested to his followers what they should do, and they obligingly followed his commands. In order to convict Manson then, it was necessary for the prosecution to convince the jury that the actual killers were virtually powerless to disobey their leaders. For this reason, the Manson trial had no real precedent in American legal history. What the Manson case demonstrated was that it could be proven in a court of law that a person could be compelled to essentially act against his/her will."

(Programmed to Kill
, pg. 144)


Image

This is a remarkable statement. The DoD and intelligence community has claimed for years that it is totally impossible to program a human being to kill another, yet in what was arguably the highest profile murder trial in 20th century America Charles Manson was convicted of such an act. Manson himself best summed it up when he stated "I was convicted of witchcraft in the Twentieth Century." This statement is far more apt that many readers may yet realize. Continuing with McGowan:

"Another question never addressed by Bugliosi is how it was possible that a man of limited education, who had spent the majority of his life behind bars, somehow acquired those skills while U.S. intelligence agencies, after investing countless millions of dollars in decades of research aimed at attaining that very same goal, have allegedly met with nothing but failure. It defies explanation that men such as Manson -or Jim Jones, David Koresh, et al -have stumbled upon a secret that the CIA has yet to discover. It is patently absurd notion, and yet that is exactly what we are supposed to believe. We are also supposed to believe that Charlie, while controlling the actions of others, wad himself acting on his own free will. That is highly unlikely."

(Programmed to Kill
, pg. 145)

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Clearly these are some pretty major contradictions. Perhaps we can gleam some insight by considering another contradiction.

The Esalen Institution is a metaphysical 'human potential' center based out of Big Sur noted for its mineral baths and rotating staff of noted philosophers, artists, psychologists and gurus. It has also attracted any number of fringe elements and potential intelligence assets over the years. Manson was one of the first, who made his way there on August 3rd, 1969, mere days before the Tate killings. Ed Sanders notes:

"Manson had brought his guitar to the Esalen Institute, and later, during his murder trial, told one of the defense attorneys he had been 'rejected' in some way at the Institute. The Esalene had been 'rejected' in some way at the Institute. The Esalen Institute had been founded back in 1962 on the grounds of the old Big Sur Hot Springs, well known to readers of Henry Miller and Jack Kerouac. By 1968 and 1969 it had become popular among middle-class seekers for its seminars and encounter sessions, and feature articles had been written on Esalen in Life and the New York Times Sunday magazine section. Abigail Folger had attended seminars at Esalen, and someone at the house on Cielo Drive had phoned Esalen on the afternoon of July 30, 1969. There was never any indication that anyone from the house of Sharon Tate was at Esalen the weekend that Manson was there."

(The Family
, pg. 191)


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The 'house on Cielo Drive' is where the Tate murders occurred while Abigail Folger, a member of the coffee dynasty, was one of the victims at that site, for those unaware. Further, there was much more going on at the Esalen Institute than Sanders lets on. Adam Gorightly goes a few steps further, stating:

"... Folger attended Esalen Institute seminars. Process founder Robert DeGrimston lectured at Esalen, and Manson made at least one appearance there, crooning groovy tunes with his guitar to a less than receptive audience... Esalen -like many another human potential center -was co-opted by the intelligence community, to one degree or another, just as Stanford and other universities -funded by the CIA -were using street shamans and anybody else they could get their hands on for experimental purposes, dispensing to them LSD and other drugs under clinical conditions at their research facilities.

"At such human potential centers as Esalen, group 'dissonance' or stress was introduced to destroy an individual's previous beliefs, and to replace the destroyed personality with a new-group oriented personality. These so called 'group encounters' and 'sensitivity programs' were used in much the same way that Manson programmed his flock, systematically breaking down an individual's personality to be reconstructed along the lines of the group-mind. The enigmatic Ronald Stark -big-time LSD entrepreneur and possible MK-ULTRA operative -was an Esalen financial supporter. Keep in mind that many people involved in the human potential movement -who were often bankrolled by CIA front organizations like the Human Ecology Fund -brought good intentions into their endeavors, although there can be no argument that the intelligence community were using the likes of Tim Leary and others of his ilk as test subjects in behavior modification experiments."

(The Shadow Over Santa Susana
, pg. 164)

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This puts the Esalen Institute in contact with three of the more notorious cults of the late 60s, one obviously being Manson. Another would be the Process Church of Final Judgement, an off-shoot of Scientology, of which Robert DeGrimston was the co-founder of. For the sake of brevity I will not go into the Process Church to much, but will state that they've had links to numerous serial killers over the years, that also included Son of Sam in addition to Manson. Researchers such as Ed Sanders in the original version of The Family and Maury Terry in The Ultimate Evil have speculated that the Process controlled a national crime syndicate that included drug trafficking, kidnapping, and smut films. Others see them as a giant red herring. Either way, Process members rubbed shoulders with their fair share of notorious figures in the 60s and 70s.

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The other late 60s cultic group I was referring to in association with Esalen was the Brotherhood of Eternal Love. Timothy Leary, who lectured at Esalen for a time, was their resident guru and was eventually sprung from prison with the Brotherhood's aid. Then there's Ronald Stark, who became the Brotherhood's chief financial backer on his way to becoming one of the largest drug dealers in the world. Then in 1980 he was arrested in Italy, then released by a judge who ruled that he had been under the employment of 'the American secret services' since at least 1960. As previously noted, much more information is available on Stark and the Brotherhood in this article and these two YouTube videos available here and here.

This would hardly be the Esalen Institute's last run-in with convicted murderers, intelligence assets and the bizarre. For instance, it became involved with the phenomenon of 'the Nine' in 1970s. 'The Nine', of which I've written a great length here, were extraterrestrial beings claiming to be the gods of ancient Egypt channelled by a series of individuals such as Andrija Puharich with close ties to the intelligence community. Through Esalen this clique would find itself involved in nothing less than the fall of the Soviet Union, apparently:

"...the Nine, channelled by Jenny O'Connor, were listed as members of staff. According to Einhorn, 'she took over running Esalen through the Nine', and such was the influence of the Nine that they ordered the sacking of its chief financial officer and reorganized the entire management structure. In the late 1970s the Esalen Soviet Exchange program was developed, initially to share parapsychological research, in which rising Soviet stars of academia and politics were invited to the United States. This was to have enormous, far-reaching influence on world politics, as many of the Soviets who went to Esalen in the 1980s were to become instrumental in the shake-up that would end the Cold War and bring about the fall of communism. It is reasonable to assume that an organization whose members made regular trips to Moscow in the days of the Cold War must have been made use of by US intelligence, or at least been monitored. Almost incredibly, several Soviet officials who would later rise to high office in the Gorbachev regime attended Jenny O'Connor's Nine seminars, together with psi enthusiasts Congressman Charlie Rose and Ira Einhorn."

(The Stargate Conspiracy, Lynn Picknett and Clive Prince, pg. 234)

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Clearly this place is some kind of master indoctrination center regardless of whether its being directed by the CIA and/or the Nine. Regardless, its links to the Manson Family, the Process, the Brotherhood of Eternal Love, the Nine, the intelligence community, and such have made it a major influence on the zeitgeist of the times for the past several decades.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Thu Dec 29, 2011 10:46 pm

A bit more, from VISUP:
Another similarity between the Manson and Polanski clans was their fascination with the occult. Prior to the murders Polanski had just become famous due to his occult thriller Rosemary's Baby in which Mia Farrow stars as an expecting mother of who begins to suspect the tenants of her apartment complex are a group of Satanists awaiting her child for nefarious purposes. Church of Satan founder Anton LaVey was famously the technical consultant on Rosemary's Baby in which he also reputedly portrayed the devil. But the Polanskis involvement in the occult went much deeper than this:

"Interestingly enough, LaVey had connections to the victims as well. He had formed a close association with Roman Polanski shortly before the murders when he served as the technical consultant for Polanski on the filmRosemary's Baby in which he also makes a cameo appearance as -who else?-Satan. On the set of an earlier film, Tate herself had reportedly been initiated into witchcraft by Alexander Saunders. Sammy Davis Jr., who was introduced to the Church of Satan by Manson victim Jay Sebring, has said of the victims who were killed at Tate's Cielo Drive Residence: 'Everyone there had at one time or another been into satanism.' Some newspapers reports at the time of the slayings, denounced as sensationalism, were rife with reports that the Polanskis were satanists who hosted drug and sex orgies. Indeed, just days before the murders a drug dealer was reportedly whipped at the house in an S & M ritual. Various celebrities were said to have been attendance. Actor Dennis Hopper spoke in interviews of sadistic movies filmed at the house that featured some of Hollywood's biggest names."

(Programmed to Kill,
David McGowan, pg. 140)

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Before I go further into these infamous tapes I briefly want to note the purported Rosemary's Baby curse which has an odd synchronicity to the Manson killings. Obviously there's the fact the pregnant wife of the film's director, who's real life circumstances closely mirrored those of the film's heroine, as well as a woman named Rosemary, were murdered in a ritualistic fashion.

Then there's John Lennon, who's former group the Beatles were said to have inspired Manson's Helter Skelter delusions, who was shot dead in front of the Dakota building where part of Rosemary's Baby was filmed, and which served as the inspiration for the building complex in both the book and film. Lennon's killer, Mark David Chapman, is also highly suspect as well, but that's another topic.

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Anyway, on to the Polanski's bizarre sex films:

"During follow-up investigations at the Polanski residence, police discovered several films and videotapes in the main bedroom closet. Some of these films, it has been rumored, involved an elite underground Hollywood group who swapped smut of each other. One item discovered was a videotape of Sharon and Roman making love, although police never considered it pertinent to the case. During the Tate/LiBianca trial, defense attorneys were approached by the representative of a 'rising movie actress' who had apparently left a roll of undeveloped film of herself in compromising positions at the Polanski residence, and was inquiring if Manson Family members had the film in their possession. Many years after the Tate/LiBianca murders, Manson told an interviewer, 'Don't you think those people deserved to die?... They were involved in kiddie porn.' Like Manson's Hollywood Star revelations, one must wonder about these allegations of Polanski making money from kiddie porn, as Charlie's claims pre-date Polanski's late 1977 rape case of an under-aged girl.

"Manson later told a Hollywood tabloid that 'Dennis Wilson gave me a $5,000 videotape, TV thing for tapes that fit only to an elite bunch (porno ring) that was worldwide.' At one point, two reporters approached the Manson defense team informing them that certain individuals in Hollywood were worried that the case might cause a film industry scandal. The reporters said that lots of porno -many of the hand-held, home-made variety -had been discovered during the Tate murder investigation, and that many influential people had put in pleas to the district attorney to lower the charge against Manson to manslaughter, as a way to keep him quiet.

"In Doris Day: Her Own Story, Terry Melcher was quoted that the 'murders had something to do with the weird film Polanski had made, and the equally weird people who were hanging around the house. I knew they had been making a lot of homemade sadomasochistic-porno movies there with quite a few recognizable Hollywood faces in them. The reason I knew was hat I had gone out with a girl named Michelle Phillips, one of the Mamas and Papas, whose ex-husband, john Phillips, was the leader of the group. Michelle told me she and John had dinner one night, to discuss maybe getting back together, and afterwards he had taken her up to visit the Polanskis in my old house. Michelle said that when they arrived there, everyone in the house was busy filming an orgy and that Sharon Tate was part of it. That was just one of the stories I had heard about what went on in my former house.' "

(The Shadow Over Santa Susana,
Adam Gorightly, pg. 106)

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Needless to say, the Polanski clique were no angels. In a lot of ways they were simply an upper class version of the Family. The whole affair, with it's links to drug trafficking, cults, and various intelligence outfits on all sides, is short of good guys. One would like to root for Sharon Tate, who was murdered while pregnant, but her alleged drug dealing and pornographic work, along with a father happening to be a career military intelligence officer, indicates that she was far from innocent.


http://visupview.blogspot.com/2010/12/m ... rt-ii.html
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby Gnomad » Fri Dec 30, 2011 7:46 am

Pretty interesting stuff, some of the info is new to me, though most is not. Thanks for posting all this...
la nuit de tous approche
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Fri Dec 30, 2011 11:15 pm

And now, a deeper look into the story of Leila Hadley Luce, who sat on the Board of Robert Thurman's Tibet House and was involved with the abuse of her daughter "Amlearning", as described on pages 4 & 5 of this thread:


DESCRIBES SEXUAL ABUSE OF CHILDREN


THE LUCE FAMILY WAR

by Vicky Ward



Time Scion Accused in $15M Sex Suit, by Dan Mangan

I Raped Luce Kid, 13 -- 1967 Confession, by Philip Recchia

Luce Family's Secret Shame of "Sex Abuse," by Mark Bulliet



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FAMILY PORTRAIT: Leila Hadley Luce at her home in New York City on July 7, 2006.
Behind her hangs a portrait of her late husband, Henry Luce III.


Leila Hadley Luce enters, leaning on a walker and breathing with the assistance or oxygen from a tank. She has short white-blond hair and wears a loose-fitting dress and big jewelry. The widow of Henry Luce III (the son of Henry R. Luce, the co-founder of Time Inc.), she is giving an intimate luncheon for a few women to learn about Wings WorldQuest, a nonprofit organization that supports women explorers and science education. It is the brainchild of Mrs. Luce and her close friend, Milbry Polk, 52, a rosy-cheeked, dark-haired mother of three, who is also the niece of George Polk, the legendary CBS reporter mysteriously murdered in Greece in 1948, for whom the George Polk Awards for excellence in journalism are named. With Mrs. Polk in attendance, Mrs. Luce sits in an armchair and talks. Occasionally she has to gulp for air because of her emphysema.

Her topics include women explorers; President Bush (whom she hates); gardening; Dubai in the 1950s; and "Hank," her late husband, who died in his sleep on September 8, 2005, at Brillig, the Luces' summer home on Fishers Island, off the coast of Connecticut. A large portrait of him, painted by Norris Church Mailer, wife of the writer Norman, stares down at us. He is patrician-looking, with brown eyes and buckteeth.

Mrs. Luce has written 10 books, the first of which, Give Me the World, was published in 1958, when she was 33. It was a memoir of a remarkable round-the-world trip she had taken, in 1951,with an all-male crew on a small schooner, after she divorced her first husband, Arthur Hadley II, who had been having an affair. On the trip, she brought along her six-year-old son, Arthur T. "Kippy" Hadley III. A photo in the memoir shows her sitting in the schooner's mess, an impossibly pretty brunette with one of those coy smiles that only the most worldly men know how to parry. Eventually, she married Yvor Smitter, a blond geologist who had been on board, and went to live with him in South Africa and Jamaica, where Smitter had a cloud-seeding business. They had three children: Victoria, now 53, Matthew, 50, and Caroline, 47. She and Smitter divorced in 1969.


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DANCING IN THE DARK:
Henry Luce III and Leila in 1990.


According to Mrs. Luce, there was an inevitability to her 1990 marriage to Henry Luce III, who was a principal beneficiary of his father's $110 million estate in 1967. She had met him in her teens, waltzing with him at debutante ball, and he caught the bridal bouquet at her first wedding. In the 1970s, during a period when neither or them was married, they became lovers. (Luce had three wives before Leila. Patricia Potter, a socialite whom he married in 1947 and was divorced from in 1954; Claire McGill, an investment analyst, whom he married in 1960 and who died of cancer in 1971; and socialite Nancy Bryan Cassiday, whom he married in 1975 and who died in 1987.)


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Henry, with his future stepchildren Caroline and Matthew,
at Matthew's 1973 graduation from the Pomfret School.


Imagine the shock of reading the sensational headline in the New York Post two weeks after this lunch:"LUCE FAMILY'S SECRET SHAME OF "SEX ABUSE."The accompanying story related that Caroline and Caroline's oldest child, Faith Nicholson, now 17, were sung Mrs. Luce for $15 million, claiming sexual abuse. The allegations were first filed in May 2003 by John Aretakis, now 46, a New York State lawyer who has made his name representing scores of plaintiffs claiming sexual abuse at the hands of the Catholic clergy. In 2004 a New York judge dismissed claims related to Caroline's alleged abuse because the time period had exceeded New York's 30-year statute of limitations. But Faith Nicholson's allegations -- for attempted sexual assault and intentional infliction of emotional distress -- stand and may go to trial before the end of the year. The suit makes for bizarre reading: Faith claims that her grandmother massaged her in a way that made her feel uncomfortable, constantly discussed her figure, asked her to climb into the bathtub with her, made her dress and undress in front of her, and "stalked" her with phone calls, letters, packages, and e-mails.

In the summer of 2003, Victoria, who had been estranged from her mother for two decades, and had not communicated with her sister for nearly five years, suddenly entered the fray by turning over to Caroline a box of old letters and diaries to assist in Faith's suit, for which she was called this past March as a witness. Both Victoria's deposition and the letters from her mother offer shocking insights into the disintegration of the family, caused by Leila Luce's narcissistic tendencies and her obsession with money and social position. The daughters say that Victoria was forced to perform oral sex on her brother when they were young children (which Matthew denies), and that Leila allowed her children to become sexual objects for her lovers and later sexually pursued her granddaughter. John Aretakis (who has raised the amount of damages sought to $17 million plus another $5 million for libel against Caroline) tells Vanity Fair that he intends to use the family's past to prove a pattern of behavior relevant to Faith Nicholson's claims.

After the Post's revelations I went to Sutton Place for another lunch with Mrs. Luce -- just the two of us this time. It lasted six hours, and Mrs. Luce adamantly denied the allegations. "Darling, I promise you absolutely ... I had nothing to do with ever sexually molesting my children or Faith," she says. "Call Matthew," she adds, giving me his phone number, as well as many others belonging to people with recognizable surnames such as Whitney and Vanderbilt. "This case is just about money," she says. "Caroline is doing this because I wouldn't give her $500,000." Caroline denies any financial motivation and says the lawsuit is about safeguarding her children.

I flew to the sleepy town of Tiverton, England, and met with Caroline, a rather eloquent, sweet-faced woman, at her very modest home. She is currently working as a housekeeper and took the day off to see me. She wore baggy jeans and a man's shirt, and served a cold lunch in a kitchen besieged by flies. I also spoke with Victoria Barlow. Currently fighting uterine cancer in a fourth-floor walk-up apartment in New York, she did not feel well enough to meet in person, so we talked on the phone. Thorough to the point of being obsessive, she sent over copies of the research she has done into her family.

I also talked to Faith Nicholson and Matthew (who changed his last name to Eliott in the late 70s). Now a Westchester-based veterinarian, he told the Post, "Did she [Leila] have some lapses in judgment? Yes. Was she this evil, awful monster? No." He dredges up the past only reluctantly, and after reading more than 1,500 pages of legal depositions and their accompanying exhibits in the case, one understands why. Love and Madness was what Leila Hadley Luce was hoping to call her memoirs. It is an apt title.

***


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FROM HERE TO MATERNITY:
Leila poses on the Costa del Sol, in Spain,
with Matthew, Caroline, and Victoria
for Harper's Bazaar in 1963.


The late photographer Bob Richardson would have marveled at the irony of a 1963 image he shot of Leila and her three youngest children on the beach on the Costa del Sol, in Spain. Leila, then 38, is lying on the sand and smoking a cigarette in a holder. Arrayed around her are her three children in white terrycloth robes. Wistful and subdued, they look like little angels guarding their sultry mother. Three years previously the family had moved from Jamaica back to New York, much to the unhappiness of Yvor Smitter, who felt like a caged tiger there. Manhattan was Leila's milieu. She had grown up privileged in Greenvale, Long Island, the daughter of an aristocratic Scottish mother and a linens manufacturer, Frank V. Burton. Her best friends at St. Timothy's boarding school, in Maryland, were Gloria Vanderbilt and Gertrude Vanderbilt Whitney Henry, the painter now known as Gerta Conner.

The Smitters lived at 1160 Fifth Avenue while Leila pursued a career in public relations and journalism. She is reported to have helped the lexicographer Bergen Evans name the pharmaceutical product NyQuil, and she worked as an editor at Diplomat magazine and The Saturday Evening Post. In 1964, keen to make money, her husband set off for the Philippines, where he discovered some kind of fake ruby in the jungle, according to Leila, who maintains his failed business schemes depleted her trust fund. Victoria says that Yvor actually mined for rubellite-tourmaline gems and that, if anything, it was Leila who depleted his inheritance on such extravagances as designer clothes.


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BUMPY RIDE:
Caroline, Victoria, Matthew,
and Arthur Hadley III in 1963.


"I expected him back every week for four years," Leila says. She claims Yvor was a "paranoid schizophrenic" and an '"alcoholic." (Their daughters deny he was mentally ill.) When asked if she had affairs while her husband was gone, Mrs. Luce replies, "Sure ... He didn't come back for four years." The men in her bed included the cartoonist Charles Addams and the wealthy patrician polo player Leverett Salstonstall Miller, whom she fell hard for -- so hard, in fact, that, her daughters say, she eventually drove him away. He left New York for Florida, where he owns a horse farm. Leila admits she was vulnerable to him, "I fell in love with a man who looked like the nurse who my mother had fired ... when I was two years old; because Mummy never liked me to love anybody more than her."


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Caroline at her home in Devon,
England, in July.


Leila says MarIon Brando had propositioned her while he was performing on Broadway in A Streetcar Named Desire. but she turned him down because what he wanted to do was '"too kinky." She smiles as she remembers the encounter. '"Aretakis never got out of me what it was exactly that Brando wanted me to do," she says with pride, recalling her deposition, given over two days in January and a third in April.


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Faith at St. Leonards in 2003

During the 60s, there were parties and drugs, and Leila became hooked for 20 years on doctor-prescribed Dexedrine "It was wonderful. I got so much work done," she says in her deposition. In 1968, Smitter returned from the Philippines, sick with Hodgkin's disease, and in 1969, Leila went to Tijuana to divorce him. "I wasn't going to pay his hospital bills," she says. (Smitter died in 1978.) The split remains a sore point with her daughters, who adored him. Victoria, who was 15 at the time of the divorce, is convinced that he stayed away so long only because her mother had conspired with one of her lovers to concoct a business scheme that kept him away, an idea Leila calls absurd. "He was a weak guy. Lovely guy ... but he was just weak, and I think Leila destroyed him," says Caroline.

The hectic atmosphere within the apartment on Fifth Avenue took a toll. Kippy departed for Yale in 1964 and never returned (He currently has a medical practice in Houston. His half-brother and half-sisters rarely see or speak to him.) Even loyal Matthew realizes that there would have been good reason for a young man to stay away. "We were way too involved in many of the pressures that she was going through, financial and emotional," he explains over the phone. "She would wake me up at two in the morning to go get her a pack of cigarettes at Murphy's Bar and Grill, around the corner ... I'm 13 years old ... That's weird."

Leila was extraordinarily proud of her children's good looks -- particularly Victoria's. With long blond hair and a large bust, Victoria was, according to writer Pierre Joris, a former boyfriend of hers, "the Lolita." Weight -- both her own and her children's -- was Leila's obsession. "'I'm thin, aren't I thin?" Caroline tells me their mother would ask, standing naked before them or bending over, to show her flexibility. According to both Caroline and Victoria, Leila became bulimic as a way to attend frequent dinner parties and still look good. "'Ridiculous," responds Leila. Letters to her children often included such entries as "'How do you feel? Are you getting thinner? I did get down to 119 but am back to 124 because I pigged out the other day when I got emotionally exhausted. Such a dumb thing to do." There was never food in the refrigerator, according to Caroline's school friend Daisy Taylor Lifton, and when Aretakis asked Leila if she had offered Victoria some of her Dexedrine to help stay slim, she admitted she may have.

Leila freely discussed sex and her sex life with her children. In one of her books she describes Matthew, aged three, running on the beach, and she calls his penis a "'pecker wecker." She explained to Aretakis that she had used this term because she thought her son's penis was "'glorious." Her daughters say that her startling choice of language was typical, a sign that Leila was unable to maintain the ordinary boundaries between mother and children. They say that her obsession with finding a rich husband, in order to keep up with her rich friends, combined with the Dexedrine and hormones she took to look young, caused her to spiral out of control. (The only hormone Leila says she took was a contraceptive pill.) When Matthew was 18 he wrote a letter to Victoria complaining that their mother had a habit of walking into his room at seven in the morning, ripping off the quilt, looking at his penis, and laughing. Matthew denies this, and that any sexual abuse happened at the hands of his mother. He calls the pending lawsuit an "'enormous mess" and feels that "'the past is the past." "'Was my mother mentally well? No," he says. His sisters are not so sympathetic.

When Victoria was just 13, according to her deposition, she slept with a friend and lover of Leila's, John Palcewski, then 27. Victoria would later say that Leila had pulled the towel off her as she came out of the shower to whet his appetite. Leila adamantly denies doing so, while Palcewski says it was a gesture or annoyance at Victoria's flirting. "'Victoria was wildly promiscuous ... There was nothing I could do about it," Leila told Aretakis. She did, however, admit to possibly discussing Palcewski's genitalia with her daughter, explaining, "'It's a male fantasy to sleep with a mother and the daughter."

The daughters maintain that they were asked to shoplift clothes, which Leila called "'the five-finger discount," and that Caroline was encouraged to steal from guests' coats during cocktail parties, as their mother seemed to be perpetually short of cash -- accusations Leila denies. In 1969, at age 16, after she had visited England with her mother, Victoria decided she wanted to leave school and stay in London. Leila let her, under the supervision of the late Sir John Foster, a member of Parliament.


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ANCHORS AWEIGH:
Leila sailing around the world in 1951.


She wrote her eldest daughter as if she were her best friend. "She was my alter ego," Leila says repeatedly. "She was so bright. She had an I.Q. of about 168 and when she was 13 she was writing brilliant poems ... She could write circles around me." "Darling Victoria," all Leila's letters to her daughter start, and they often conclude with diet and health advice and a rather poignant attempt at enthusiasm for her daughter's increasingly hippie existence. "If I want you to meet Vanderbilts or Whitneys or whomever, Ruttenbergs etc., it's only because I like to show you off."

In London, Victoria lived with Pierre Joris. At 21 she moved to Greece, then later to India, where she became a Buddhist. When, in 1968, Matthew went to Pomfret boarding school, in Connecticut, Caroline was left behind in what increasingly became a Cinderella role. "Caroline's mother was either ill in bed or working in her office, often calling out to Caroline to bring her coffee or cigarettes or rub her feet," recalls Daisy Taylor Lifton. According to both daughters, it was during this period -- the late 1960s and early 70s -- that the high-strung Leila tipped over the edge. During this time, Joris says, he tried to protect Victoria from Leila, whom he called an "unhealthy and unpleasant and nasty person."

In 1971, Henry Luce came back into Leila's life. Leila wrote to Victoria that she saw Luce as a "deus ex machina." According to her letters, he helped pay her debts and for the children's schooling and found her good psychiatric care. For all that, she was both grateful and slightly resentful. Her letters show that she craved Hank's money and longed for a masterful man.

"By the time Hank's 2nd wife died in 1971, Leila had worked herself into a frenzy of obsession about Hank that unhinged her," writes Victoria in an e-mail. "Hank was the next person Leila couldn't have just because she wanted him. He was constantly pulling away from her."


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Leila and Carol Marcus Saroyan, wife of author William Saroyan,
at Manhattan's Stork Club, around 1950.


Luce had two children, Lila and Henry Christopher (Kit), from his first marriage; with his second wife he helped raise two stepsons, the actor William Hurt and his brother, Jim, an investor. Claire McGill, their mother, "was the one he really loved," says the writer Sylvia Jukes Morris, who is working on her second biography of Hank Luce's formidable stepmother, the late Clare Boothe Luce. "The marriage probably would have lasted, had she lived."

Henry Luce III was not the sort to share his grief with the outside world. A gruff man of few words, he barely bothered with social niceties, and very few people claim to have known him well. As a child, he had been pampered by his parents -- "raised as a prince," says Morris. He had gone on to work in government and as a journalist at Time, Inc.; in 1958 he became chief executive of the Henry Luce Foundation; in 1968 he was named the publisher of Fortune, and in 1969 the publisher of Time.

The Smitter children were terrified of him. Matthew says that if he asked you the capital city of a state and you didn't know the right answer he yelled at you.

Later on, Victoria got a bird's-eye view into her mother's bedroom with Luce, thanks to Leila's copious stream-of consciousness letters. One letter in particular contains an appallingly graphic scene of sadomasochistic sexual violence during which, Leila later admitted, she had screamed with pain, but which, she also confessed, she had partly enjoyed.

"I hope we get married," she writes in the same letter, because "he is so perfect in every way." She also wrote that she knew Luce had other women but she didn't complain, because she hoped she would prove so alluring they'd disappear.

Leila joked about her quarrels with Luce in her letters to her daughter, but the novelist Tom Hyman, a former boyfriend of Leila's, recalls there was a far more painful subtext. "I cannot tell you how many total hours of phone time I must have suffered through listening to her complain about how Luce treated her. She was determined to get him at any cost, obviously, and nothing that I or anyone else could say to dissuade her made the slightest difference," he wrote to Victoria in 1999.

Leila was on occasion so desperate for money, she told Victoria in a letter, that she stole from him. She wrote that she felt entitled to the bills in his wallet, which she took after sex with him, but that she also felt guilty about it.

In the same letter she dreams of the 2lst-birthday party she wanted to throw for Victoria: "You should have a beautiful party out on a lawn with a marquee and everyone in white dresses and moonlight and music and wonderful food and wine and a river somewhere, somewhere lovely -- well, this is what I would like to do and have you have because the one thing no one can take away from you is your education and your memories -- I've had my mind taken away, but have got it back again. More or less ... I have now decided I feel like making money on my own, and will. Much work, but shall."

In fact, Leila was then unable to do much work. She became increasingly erratic, throwing her jewelry onto the street and once walking naked down Fifth Avenue under her fur, according to her daughters. Caroline's diaries from the time show that over an eight-year period, until 1978, she repeatedly had her mother committed to mental wards, and the police sometimes had to come to the apartment with a straitjacket. Leila denies such erratic behavior and admits being committed only once, no straitjacket required. While Leila was away, Caroline would stay either with her grandmother or with Henry Luce, in his Sutton Place apartment.

There, she claims, he tried to rape her more than once, after he'd made himself his nightly cocktail. She says that she told her mother about one such episode, but that Leila was nonchalant. '"Hank was my darling friend, he was my lover. I adored him and I wasn't going to cause problems," Leila told John Aretakis.


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HAVE YOURSELF A MERRY LITTLE CHRISTMAS:
Caroline, Victoria, Matthew, and Leila, with Arthur (seated),
celebrate Christmas at 1160 Fifth Avenue in 1971.


In her deposition, Leila is quoted as saying, "When you're drunk you do a lot of things and you black out, you don't even know you did it so what was the point of my asking Hank about something he might remember or might not remember? ... It didn't put her [Caroline] at risk because she pushed him away. She was capable of pushing him away and taking care of herself obviously." Her mother's response came as no surprise to Caroline, she says, since Leila had a habit of asking her to walk into the lovers' bedroom right after they'd had sex and climb into bed between them. In her deposition Leila called that idea "disgusting."

Caroline also claims Luce tried to bed her in his Fishers Island house, while her mother slept in another bed in the same room. Leila denies it, saying that Caroline is exaggerating. She laughed off Caroline's claims to Victoria and Matthew in a letter: "I did point out to him that climbing into bed with Caroline when he was stark naked wasn't exactly the best thing to do."

At the time, Caroline stayed mute about her feelings toward Luce because she prayed he might be the solution to their mother's problems. "All we wanted was for him to marry her so she could stop obsessing about it," says Caroline.

But it was not to be until much later.

When asked now why Luce did not marry her in the 1970s, Leila has one answer: "Clare Boothe Luce." Hank Luce's stepmother, the playwright and former Republican congresswoman, was by now entering her 70s, living alone in Hawaii. A tough personality, she liked to have her own way, talked a lot, and had dinners thrown in her honor, according to Sylvia Jukes Morris. She did not think Leila a suitable match for her stepson, so she introduced him to Nancy Bryan Cassiday, a glamorous woman she knew in Hawaii, and Hank obligingly married her. Two days before the wedding, on August 13, 1975, Luce wrote Caroline a letter in a spidery masculine scrawl, promising to pay for her school expenses for the next two years. It concludes with just a hint of sorrowful relief: "I gave your mother the best I could for four years, and tried my best to solve her many problems. That I failed is a great disappointment to me.

"Nancy brings to me great joy and peace and tranquility, which I now need more than anything. You would like her ... I shall miss you, Caroline, and I love you."

***

In 1975, Leila married a wealthy Chicago businessman, William Musham. The marriage lasted less than three years. "The magic mushroom turned into a poisonous toadstool" is how Leila described it. Her children thought Musham a decent man. He paid for Matthew and Caroline to go to college and gave them stock in an electronics company, Gould Inc. When Leila sought alimony from Musham, Matthew was so indignant that he testified against his mother. Musham's son, William junior, recalls that Leila was also far too "decadent" for the conservative Mushams. "She was like Tallulah Bankhead," he says. "I had never seen anything like it."

In 1978, Leila went to India for two months to visit Victoria, who had married musician Jonathan Barlow and was living an ascetic life there. It was a trip that was to cause many future problems between mother and daughter. Victoria felt that her mother wanted only to "go shopping ... She didn't even want to meet the Dalai Lama." By the time Victoria returned to New York in 1986, single again, she had told her mother in a letter that she did not want to see her; she wanted a break. She lived off her earnings as a street vendor of African art outside the Museum of Modern Art and embarked on therapy to exorcise the demons of her past. Her mother tried to visit her street stall, but Victoria rebuffed her. Victoria started researching her family's history, spending hours in the New York Public Library. Occasionally her mother sent her flowers -- white lilies, which Victoria considered funereal and therefore a death threat. Leila acknowledges sending flowers for Easter but says they had no sinister implications.

In the late 1980s, Henry Luce reappeared in Leila's life, following Nancy Luce's death, in 1987. Once again Leila was anxious to marry him. "He calls me his 'dear,' his 'marvel,' and tells me he loves me," she wrote Caroline. "I call him my 'darling,' my 'miracle; and tell him I love him. He needs a wife. I need a husband."

This time he proposed. They were married on January 5, 1990, at the Madison Avenue Presbyterian Church, with a reception at the Explorers Club. "I think he figured I would be useful to him in some way. That I would look after him or I would fill some need." Leila explains, adding that Luce was now getting old.

Victoria read of her mother's marriage to Luce in the newspaper. She says she felt nauseated. She wrote Leila a letter, delivered via her lawyer, asking for her papers and diaries and saying she wanted nothing to do with Leila or Hank because of his alleged sexual abuse of Caroline "with you watching. It is for this reason and because of his reputation as an alcoholic and sadist that I want no contact with him either. Or anything from him ... I consider your attempts to contact me as harassment and invasion of privacy. I will take legal action against you if you continue."


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BITTER TASTE:
Victoria and a friend in a picture taken by Leila in 1957.


Leila did not mention this latest development to her husband of less than two months. She responded to Aretakis: "I said nothing about all this to Hank ... I [didn't] want to bother him, I want[ed] him to be happy."


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Victoria in Coney Island in 1969

Caroline says she did not support Victoria back then, preferring to stay quiet because she was afraid of Leila's wrath. "I hoped that it would all go away," she says.

In 1987, Caroline had married Oliver Nicholson, a British-born academic who became an associate professor of classics at the University of Minnesota in Minneapolis. The couple had three children. The Nicholsons divided their time between Minnesota and their tiny cottage outside Tiverton, in Devon, England.

At the outset of her marriage to Luce, Leila wrote to Caroline, warning her that he was tight with money. "Please tell Oliver that no matter how much money Hank has, I have modest income and can't be as generous as I would like to be -- people with a lot of money are usually very selfish and thoughtless of everyone else except when it suits their conveniences -- enough said ... Hank has paid off my debts, given me security for life, or as long as possible -- let's hope forever -- for me to be pleasing to him and soothing and to make life happy for him. He needs to be loved."

In 1985 she had made a will on a rough piece of paper, naming Caroline executor. In 1995, Leila cleaned out her apartment, giving its contents to Caroline and Matthew. And in dribs and drabs she did give money to Caroline, partly, says Leila, because she felt guilty for what her youngest child had been through. "Because she'd been there when I had a nervous breakdown, of course, in the 60s," she says.

Caroline got money for a Volvo and an annual gift of $10,000. Leila supplied the down payment for the house in Minnesota, and while Oliver's inheritance bought the house in Devon, Leila's money paid for an addition.

But, Caroline says, the financial gifts had strings attached, and she began to resent Leila and Hank: "We used to stop for very short periods of time" at Brillig in the summer or Sutton Place for Thanksgiving or Christmas. "That's about as long as I could stand being with Leila." She adds she was careful to keep her children away from her mother, because she was scared the old demons might return. In Victoria's deposition she claims that Matthew had had a worrisome encounter with his mother in the early 80s, when he found her in his garden chasing his two-year-old son with garden shears and crying out that she wanted to cut off his "pecker wecker." Matthew says this event never occurred. And Leila responded in her deposition: "Totally nonsense, nothing happened."

In 2001, Caroline started to fall apart, mainly because of her crumbling marriage. She was hospitalized a couple of times, drank, overdosed on Valium, and started to get counseling and help. She asked her mother for money from her grandfather's trust to help pay for a divorce Instead Leila personally sent her daughter's lawyers $25,000 meant as a loan.

In February 2002, Leila asked Caroline to get a cell phone. Caroline refused. Leila's written response began as follows: "I'm sorry, Laline, to realize, after all these years, that you have no concern, no understanding, no appreciation of me and no real love or affection." Caroline says she counted 69 instances of "I" "me" and "myself" in this letter.

***

In the summer of 2002, despite their impending divorce, both Oliver and Caroline went to Brillig; money was clearly on their minds. The couple talked to Leila, then Hank, who turned them down. "I am not a bank," he said. As a compromise the Luces said they would pay for just one child's education -- the eldest's -- and they would see about the others when their time came. For Caroline, the singling out of her eldest child reminded her all too clearly of Leila's preference for her older sister. "'I just thought, Oh no, not again," she says.

For the sake of Faith's education, Caroline says, she accepted the offer and returned home. Suddenly, Leila telephoned, asking for the return of a group of Joseph Cornell artworks, including photos of herself in Caroline's possession since 1995. Caroline suspects that her mother feared she might sell them for cash. "'For Leila that was very frightening because it meant that I would be financially independent of her." (Caroline indeed eventually put them up for sale on consignment through a gallery. Leila purchased them back in late 2002 for about $86,000)

Caroline received a certified letter from Hank on September 6, 2002. "If I have not received it [a registered receipt of the letter] within three working days of your return to Minneapolis, I shall send a person to seek out, obtain and return the material" was how the letter ran. Leila maintains that she had never given the Cornell artworks to Caroline, merely lent them.

Caroline snapped.

On September 24, 2002, she wrote a four-page letter:

Dear Hank and Leila,

The troubles in my marriage, my children growing up, and now my divorce have all helped to bring into focus the blur that was the first twenty years of my life.

Over the last several months I have broken the secrecy about the trauma you both know I endured, and I have tried to understand the impact they have had on me and what went wrong and why I wasn't happy.

For years I tried to block out the memories, make light of the atrocities, forget the abuse and its consequences and to play the part of a dutiful and loving daughter. Leila, you justified your neglect of your children, your corruption, and your violence by saying that it was because you were broke, you went crazy, Yvor left you. And when that didn't work you made me feel afraid, guilty, selfish, and responsible for what had gone wrong -- I was the one who called the police and had you committed year after year after year, so it was all my fault anyway. And Hank, you used fear and intimidation to make me feel stupid, inept, and worthless. I shook like a frightened rabbit whenever I was around you. You both forced me to be mute, silent, ashamed. You both made me feel unattractive, clumsy, overweight, graceless, boring, ignorant, common and dumb.

How could my mother permit a grown man with whom she was herself intimate, to get into bed with her chipped-toothed, seventh grade daughter and watch him try to rape her? The memory of it hits me like a hammer every time I visit Fishers Island.

The most recent attempts you have both made to hurt me, threaten me, bully me to submission pall by comparison to the atrocities I suffered throughout the first half of my life. I don't expect an apology for what happened. An apology wouldn't even come close to soothing the hurt or mending the irrevocable damage you have caused.

I just want you to know that you no longer call the shots ...


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BATTLE OF WILLS:
Leila at her home on July 7.
"This case is just about money," she says.

Leila says she was devastated to receive such a "horrible, horrible letter." Her response was to send a barrage of her own letters to Faith at St. Leonards, a boarding school in Scotland that Faith was attending, in which she was careful not to mention the rift with Caroline. Caroline wanted her daughter left alone. She called a lawyer in Minnesota to try to obtain a cease-and-desist order.

This lawyer asked her why she was so concerned about letters from an elderly woman who suffered from chronic emphysema and could barely walk unassisted, so Caroline explained her version of the family history.

The lawyer put Caroline in touch with John Aretakis. Aretakis told Caroline it would not be possible to get a restraining order -- instead, she had to file suit for sexual abuse. He agreed to work on a contingency-fee basis.

Caroline says she sat down with Faith and explained what she was going to do and why. Her daughter says that she was relieved when her mother told her a little of her own past, as she had been bottling up what she felt was really "creepy" behavior on her grandmother's part. Leila says that her granddaughter has been "brainwashed" into believing she was the victim of sexually aggressive behavior. "Why would I want my granddaughter to jump in the bath with me?" she asks. "I gained 40 pounds after I got married to Hank and gave up smoking and went on this cortisone treatment for emphysema ... I don't want to look at myself."

The clutch of letters she sent Faith during 2002 and 2003 show how upset she is by her granddaughter's rejection. In the fall of 2002, Leila wrote to her daughter to say she would no longer pay Faith's school fees, and Faith left St. Leonards at the end of last year.

Caroline claims she no longer cares what the outcome of the case is -- although she was upset during the depositions not to hear any acknowledgment of the abuse from her mother. She says she was shocked when Victoria got in touch to offer help after the suit was filed -- and that the pair were never in "cahoots," as has been claimed by Leila. Sitting at her kitchen table, Caroline lifted her arms in the air like a child. "I'm finally free," she said, almost singing the words.

Unlike Caroline, Victoria has been open about her hatred of her mother for years. She joined an online group of alleged victims of so- called Narcissistic Personality Disorder -- and under the pseudonym of Nicky Skye talked about her mother at length. "She was determined to testify," says Aretakis, "even though she was between chemotherapy and radiation at the time." When asked during her deposition why her daughters would invent such lurid stories if they were not true, Leila blames LSD. '"That can incubate and cause all sorts of mental disturbances and derangements." Victoria and Caroline admit to experimenting with drugs in their adolescence, but insist their memories are perfectly clear.

"What a waste," she says of her daughters. "I gave them everything and look what they've done with it. They are quite, quite dead to me. I don't even think about them." She shows me a letter of support from the syndicated columnist Liz Smith. Her office is strewn with papers. There are files marked with dates and full of all sorts of old photographs. She tells me she is at long last beginning her memoirs. At the end of our interview she shows me out of her apartment, shuffling and gasping for air. Just for a moment she looks uncharacteristically small and tired. "You know, darling," she says to me, "what I was 30 years ago I am not now. All my life I have evolved. Have I done things of which I am not proud? Yes, I have. But I had a nervous breakdown."

It strikes me that Mrs. Luce sees herself as s woman who successfully bent life's challenges to her will. With so many battles behind her, so many loves come and gone, so much to record for posterity, she will not now easily let her daughters rip the script of her life out of her hands.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Sat Dec 31, 2011 8:08 pm

Alternative lifestyle festival drugs found

14:54 AEDT Fri Dec 30 2011


Police have found magic mushrooms, LSD, hash cookies and a stuffed toy filled with bags of white powder at an alternative lifestyle festival in rural NSW.

The 115 drug detections were made at ConFest, running for a week from last Wednesday, in the Riverina's Moulamein area.

On Wednesday, police executed a drug detection warrant in two areas near the festival site.

They allegedly made 52 drug detections, including cannabis, four kilograms of cookies containing marijuana and psilocybin mushrooms.

A number people were issued with cannabis cautions, while others received court attendance notices.

On Thursday, police allegedly made a further 63 drug detections, including more than 1000 lysergic acid (LSD) tabs during a car search.

http://news.ninemsn.com.au/national/839 ... rugs-found


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Liam Neam on ConFest and cultural appropriation
Posted on September 26, 2010


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Liam Neam on ConFest and the emptying of Yorta Yorta country:

Conquest, Colonialism and Confest

ConFest is held annually on the homelands of the Yorta Yorta Nations. The greatest connection I seem to be able to find between ConFest and Yorta Yorta people is a hand-painted sign in my first visit acknowledging Yorta Yorta land. This sign was a particularly lonely presence in ConFest and this was suggestive that this sign made for nice sentiment rather than anything actually contributing to Yorta Yorta struggles for justice.

One of the biggest ironies is that whilst Yorta Yorta people are fighting to get a stake in the neighboring Barmah-Millewa forest, a bunch of largely middle class non-Indigenous people from the city dance around enacting fantasies about what some non-descript Indigenous people think about “personal healing”.

At ConFest people do not relate the Bylands property with Yorta Yorta concerns about their homelands, nor relate to that land as a Yorta Yorta cultural landscape. There is a peculiar tendency to render the ConFest site as empty land, ready for participants to map it and in so doing create the “Confest Spirit”. That white people do not “see” Yorta Yorta people, speak to, or hear Yorta Yorta people is a fundamental factor in reinforcing the colonisation of their lands.

A conversation I had with a woman there once (in regard to the Barmah-Millewa campaign tshirt I was wearing), involved receiving a lecture on how the “Aborigines” didn’t use this land anymore and how “wonderful” it was to see the land being infused with a spirit of people who are “kind of like” the “new Aborigines”. Suffice to say, she wasn’t too impressed with being called Captain Cook. Nevertheless, these issues demonstrate the capacity for Yorta Yorta people to be dispossessed of their land, through the same processes that informed the lie of terra nullius. The ConFest site has been immersed in the idea that it is empty land, a blank slate embodying an “opportunity to indulge in some long term planning”. It is a space that is infused with a certain cultural meaning, and this cultural meaning has little relevance to Yorta Yorta people. The yearning for an imagined Indigenous-like connectedness to land and the manner in which this is framed, denies the ConFest site as being a part of a Yorta Yorta cultural landscape. This is a process of “dispossession by stealth”, as Wayne Atkinson would put it, and the power of the colonist remains unproblematised and reinforced.

The concept of “freedom” is a fundamental construction that underpins the “ConFest spirit”. This concept of freedom is couched in inherently eurocentric terms. For Yorta Yorta activist Monica Morgan, “freedom” is equivalent to attaining sovereign status for her people. “We are looking for a place that gives us our own self government, that gives us our own rights to practice our own laws and customs, that gives us the right to be able to continue and continue into the next century.” This disjuncture between how the children of colonists conceptualise “freedom” and how Yorta Yorta people are articulating freedom is crucial. Whilst ConFest provides a space for people to be “free” to enact colonial fantasies about Indigenous people, the concerns that Indigenous people have about their land are marred by ambivalence and deep indulgence.

An emphasis on “tribe” and the “tribal” is littered throughout discourses produced by ConFest supporters. The first ConFest at Cotter River in 1976 is routinely referred to as a “real gathering of the tribes”. One ConFest participant, “Fred”, describes the fantasy “tribe” thus,

ConFest is tribal in the sense of a closeness – a return, as the name says – down to earth. Some of the best aspects of the indigenous way of life are present at ConFest. It is tribal also in the sense of a respect for the Earth and the whole notion of nurturing everything.

The irony that the best aspects of “the” Indigenous culture are present at ConFest – except Indigenous people themselves – seems to have evaded Fred’s perception.

The enactment, performance and consumption of the fantasy “tribe” can be seen in the so called “Mud Tribe” that I discovered, so to speak, on one of my ConFest visits. The Mud Tribe was a tongue in cheek performance (of sorts). Coded within it were certain ideas based in white colonial constructions of “tribes”. The “Mud Tribe” was a group of about fifty people unclothed, covered head-to-toe in mud, whose “custom” was to move from the beach area to the market place in formation, speaking in a “language” of gibberish, whilst the chief/translator spoke to the crowd of onlookers. This fantasy is of a surrogate, underground self – it is about the “freedom” of performing a “new” white identity.

Graham St John’s thesis, Alternative Cultural Heterotopia: ConFest as Australia’s Marginal Centre, contains a photo gallery with a collection of photos of expressions and enactments of “Indigeneity” at ConFest. There is a loin-cloth clad fire twirler in imitation of South American Indian eye make-up; three women with “Indigenous body art”, one in a t-shirt bearing the Aboriginal Flag and another standing with one foot rested on the other knee, holding a walking stick that resembles a spear (a smile replaced a somber stare into the distance); there is a “tribal girl” with iconographic dot-painting on her torso; then there is a dreadlocked, bearded, bare chested man in what looks like chilling weather playing the didjeridu. (Beware! Within certain proximity you could get “healed” by one.)

This enactment and performance can indeed be read as an expression of sympathy with Indigenous peoples. However, though these performances may indicate a desire for justice for Indigenous peoples, the manner in which this empathy is executed becomes first and foremost concerned about a white identity. It is about a shedding of culpability and it is an evasion of responsibility.

In creating such identities for themselves, Con-Festers indulging in such an identity play inherently displace Indigenous peoples. Sympathy for Indigenous people can then easily be deployed to act as a legitimising agent in denying

Indigenous peoples their dues. Good intentions have always done harm to Indigenous people. A desire for justice for Indigenous people is overshadowed by the reality of racial domination and assumptions built on foundational colonial fantasies.

Privilege, however, can never be transcended through empowering the already privileged. The appropriation of the symbols, icons and markers established by Indigenous peoples ultimately disempowers those who have, since invasion, been dispossessed by on-going colonial privilege. By attempting to shed culpability in a way that informs domination, privilege will remain unchallenged and reinscribed. The result being that the concern becomes less about how Indigenous people might feel and entirely about the fears, fantasies and desires of white identities.


This is an edited extract from Liam Neam’s Honours thesis ‘Cultural Backpacking in lands of desire: The power of the colonist and other adventures.’


http://colonialinscriptions.wordpress.c ... nfest-and/



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

Postby American Dream » Sat Dec 31, 2011 9:09 pm

Deborah Bird Rose on Re-enchantment


I propose therefore, that for enchantment as well as for reconciliation, settler descended people can and ought to engage with Aboriginal people. In reaching out for a connnection, we turn to each other, because no singular self can mend the world, and because regaining an inter-subjectivity of mutually active care must be a step towards deconstructing the pitiless isolation and the regimes of violence that both dominate and seduce us.

As I see it, the problem for settler descended Australians (and I would say the same to Americans if this were a group of Americans) is to interrupt the feedback loop of disconnection and to start to recuperate connection without fetishising or appropriating indigenous people, and their culture of connection.

The further problem then, is that of finding connections, and that problem I believe is embedded in paradox. In outline, the problem is this: If I am able to understand that I am disconnected, and if I am pained by this existential loneliness and wish to find connection, then I may fall prey to the hubris of supposing that I am responsible for reconnecting myself to the world. And indigenous ethics, by contrast, would suggest that one’s proper life work is to care for others with whom one shares situatedness, and to care for oneself both directly by taking care of oneself and indirectly by taking care of others and being available for others.

I believe that in dialogue with the world, ethical practice demands that the path towards connection not seek connection. If one is to interrupt disconnection and seek to find oneself more deeply embedded in the connectivities of the living world, then paradoxically, we can only work towards this state by working towards others. We would work to be in proximity to people and places whose agency can start to remake us. We would work to defend the interests of others as best we can understand them. We would work to take care of the places of the proximities of our lives and the people of the proximities of our lives. And in reaching out in passionate concern for others, we would make ourselves available to be surprised, to be challenged, to be claimed by others and by them, brought into connection.

So what of the sacred? Which I haven’t quite mentioned yet. Quite profoundly, I believe we can approach the sacred in considering it to be the web of connections which sustain life. And I would like to mention a number of aspects under which I think this is not only a viable proposition but an extremely important proposition. That the world comes into being through this web; that our origins and our future are within this web; that the meaning of our lives is within this web; that the histories of our bodies and our minds are in this web; that the meaning of death is here too; that the generations on which we ride the waves of time are of and in this web.

This web of connection is not just out there, it is within and without. We are in it, and of it, and in connections with this web we encounter the sacredness of our own lives and our own persons. Thus to return to my original argument, the world is not in need of a new story, it is we who are in need. On a path of dialogue we would not look inside ourselves to find our story, but rather would reach out to other people and other living things. We would take care. We would take care with patience while waiting to be claimed and brought into an unfolding story that concerns us and contains us. The story is certainly not scripted by us, but it needs us because we’re part of it.


http://www.abc.net.au/rn/religionreport ... /42985.htm
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby slomo » Sat Dec 31, 2011 10:26 pm

American Dream wrote:Deborah Bird Rose on Re-enchantment


I propose therefore, that for enchantment as well as for reconciliation, settler descended people can and ought to engage with Aboriginal people. In reaching out for a connnection, we turn to each other, because no singular self can mend the world, and because regaining an inter-subjectivity of mutually active care must be a step towards deconstructing the pitiless isolation and the regimes of violence that both dominate and seduce us.

As I see it, the problem for settler descended Australians (and I would say the same to Americans if this were a group of Americans) is to interrupt the feedback loop of disconnection and to start to recuperate connection without fetishising or appropriating indigenous people, and their culture of connection.

The further problem then, is that of finding connections, and that problem I believe is embedded in paradox. In outline, the problem is this: If I am able to understand that I am disconnected, and if I am pained by this existential loneliness and wish to find connection, then I may fall prey to the hubris of supposing that I am responsible for reconnecting myself to the world. And indigenous ethics, by contrast, would suggest that one’s proper life work is to care for others with whom one shares situatedness, and to care for oneself both directly by taking care of oneself and indirectly by taking care of others and being available for others.

I believe that in dialogue with the world, ethical practice demands that the path towards connection not seek connection. If one is to interrupt disconnection and seek to find oneself more deeply embedded in the connectivities of the living world, then paradoxically, we can only work towards this state by working towards others. We would work to be in proximity to people and places whose agency can start to remake us. We would work to defend the interests of others as best we can understand them. We would work to take care of the places of the proximities of our lives and the people of the proximities of our lives. And in reaching out in passionate concern for others, we would make ourselves available to be surprised, to be challenged, to be claimed by others and by them, brought into connection.

So what of the sacred? Which I haven’t quite mentioned yet. Quite profoundly, I believe we can approach the sacred in considering it to be the web of connections which sustain life. And I would like to mention a number of aspects under which I think this is not only a viable proposition but an extremely important proposition. That the world comes into being through this web; that our origins and our future are within this web; that the meaning of our lives is within this web; that the histories of our bodies and our minds are in this web; that the meaning of death is here too; that the generations on which we ride the waves of time are of and in this web.

This web of connection is not just out there, it is within and without. We are in it, and of it, and in connections with this web we encounter the sacredness of our own lives and our own persons. Thus to return to my original argument, the world is not in need of a new story, it is we who are in need. On a path of dialogue we would not look inside ourselves to find our story, but rather would reach out to other people and other living things. We would take care. We would take care with patience while waiting to be claimed and brought into an unfolding story that concerns us and contains us. The story is certainly not scripted by us, but it needs us because we’re part of it.


http://www.abc.net.au/rn/religionreport ... /42985.htm

This speaks deeply to me this evening, on the Eve of 2012, as I contemplate the choices I have made in 2011 to bring about greater connectivity in my personal life. Some of these choices have borne fruit, some of the fruit still unripe, some already rotten, but choices I have made, nevertheless, to live more fully in a connected world.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby undead » Mon Jan 02, 2012 3:37 pm

^^^^^^

That is a great piece. Connecting with the people immediately around you is often the most difficult thing to do, which is why so many people opt for elaborate escapism. That Confest festival sounds terrible. I have never participated in these types of hippie escapes, instead opting for direct action oriented celebrations. They do exist, but often on the more down low, because being huge and popular is often counterproductive for genuine connection-building.
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby American Dream » Wed Jan 04, 2012 4:46 pm

http://www.american-buddha.com/psych.sorc.htm

THE PSYCHEDELIC SORCERER

by John Horgan


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In November, 1999, I traveled to Basel, Switzerland, for a meeting called "Worlds of Consciousness," a forum for research on altered states. At the meeting I met and interviewed scientists such as Albert Hofmann, the discoverer of LSD; the Swiss psychiatrist Franz Vollenweider, who is mapping the neural effects of psychedelics in humans with brain-scanning research; and the pharmacologist David Nichols of Purdue University, who probes the biochemistry of psychedelics with animal studies [see Chapter Eight of Rational Mysticism for an account of the meeting].

The most colorful character I met was the German anthropologist Christian Ratsch. If scientists like Hofmann, Vollenweider, and Nichols represent the rational superego of the psychedelic community, Ratsch is its id. Throughout the meeting, he was dressed in black leather: pants, hat, boots, fringed jacket. His slouch and half-lidded eyes gave him a reptilian air. His features were vaguely Asian; I learned later that his mother was Mongolian, his father German. Ratsch had reportedly never cut his waist-length, raven hair or Fu Manchu beard.

Because most of Ratsch’s books and articles are in German, he is less famous than Terence McKenna, but he is renowned among the psychedelic cognoscenti. I first heard about him from the chemist Alexander Shulgin, who praised Ratsch’s encyclopedic knowledge of the plants and fungi used in shamanic practices. Others described Ratsch as not only an expert on but also a practitioner of psychedelic shamanism, and ayahuasca shamanism in particular.

When I asked Ratsch for an interview on the first day of the conference, he eyed me suspiciously and replied in a gravelly, insinuating, German-accented voice that he was too busy; maybe later in the conference. Actually, Ratsch was busy. In spite of his stoner’s demeanor, he was a dervish of activity. As a co-organizer of the conference, he introduced speakers, led panel discussions and served as master of ceremonies during an evening homage to Albert Hofmann.

In a lecture titled "Keys to Other Worlds," Ratsch informed us that there are an infinite number of keys--pharmacological and non-pharmacological—to the spiritual realm, and each of us must find the key for his or her individual psyche. As Ratsch spoke, he prowled around the stage caressing a "key" that looked suspiciously like a phallus.

Ratsch finally agreed to speak to me on the morning of the meeting's last day. We sat at a small plastic table in a cafe in conference center's lobby. Nursing a bottle of Coke, Ratsch seemed hungover, or stoned, or both. His eyes were slits, his voice a croak. Even in this brightly lit, antiseptic setting, he seemed to be peering at me through the smoke of a fire in some primeval jungle.

He expressed amusement with a kind of groan-grunt, keeping his mouth closed as if to minimize the expenditure of energy: "Hmm hmm," or, if he was slightly more amused, "Hmm hmm hmm." When truly merry, he laughed through a barely open mouth: "Heh heh heh."

His demeanor made it clear that he found this interaction—me asking him questions, him responding—absurd. I felt absurd myself, preparing my tape recorder and yellow pad and pen as he drowsily watched me. I nonetheless forged ahead in my plodding, earnest fashion, and Ratsch played his part, too, giving me a view of spirituality that was as nihilistic--anti-Buddhist, anti-Christian, anti-religious--as any I had encountered yet.

He was born in 1957 in a Bohemian community in Hamburg, Germany, where he still lived. His father was an opera singer, his mother a ballet dancer. He started learning about shamanism and sacred plants at 10 and had his first drug experience at 12. He earned a doctorate in Native American cultures, and he spent three years living with a tribe in southern Mexico, investigating shamanism first-hand. He is an independent scholar, who supports himself primarily by writing and by organizing conferences such as this one. Universities "don't pay enough, and there's too much censorship," he explained. "I call the universities the graveyards of science. Hmm hmm."

When I mentioned that another scientist described him as a modern, westernized shaman, Ratsch shook his head. "I am just a researcher, nothing else," he replied. "To be a shaman means to be called by the Gods and heal people and help people, and that's not my way. I'm here to translate the shamans’ work into our culture, to understand them better and maybe to protect them."

Does he believe, I started to ask—but Ratsch cut me off. "There is no belief involved," he said, spitting out "belief" like an expletive. "It's pure experience, nothing else. Belief is the forerunner of faith, and that's religion." He waggled his head, looking at me, then grunted approvingly: "Hmm."

What about the claim that shamans have supernatural powers that allow them to harm and heal others? I persisted. Does Ratsch believe this? He laughed out loud. "If you start getting into shamanism," he assured me, his eyes narrowing, "then you better believe the unbelievable and expect the unexpectable."

What about the ghosts and spirits that shamans and others supposedly see during ayahuasca trips? I asked. Are those just in your head, or are they out there? "It's outside. If it's in here," Ratsch said, pointing to his own pitch-black pate, "we're sick." He added that visions are truth, but "believing in ghosts is maybe not the truth."

Ratsch distinguished between shamanic experiences and those induced by meditation. "Meditation is the way inside," he explained, "and shamanic traveling is to go outside." Ratsch has little respect for meditative paths such as Buddhism. "I don't think of Buddhism as a spiritual path. It's a religion," he said. "It's based on very strange, paradoxical ideas. For example this notion: ‘Don't kill.’ But then they eat meat." The Dalai Lama "loves meat."

Surprised, I said that I had assumed the Dalai Lama was a vegetarian.

"No. Hitler was a vegetarian."

Ratsch also objected to Buddhism's encouragement of monasticism and celibacy. The Dalai Lama and other Buddhists monks are "incomplete," Ratsch said, because they deny their sexuality. "You get crazy and weird if you don't have a partner." Ratsch assured me that he has "a lot of sex." (I could hardly doubt him. Although Ratsch’s wife, the anthropologist Claudia Muller-Ebeling, was at the conference, one or more young women always seemed to be orbiting around him.)

Ratsch believes in enlightenment, which he defines as "a state of complete understanding," "total loss of ego structures," and "just being one with everything." The spiritual path "starts with the enlightenment, and then you can try to get this integrated into your life. It's not the other way around." Ratsch abhors so-called spiritual leaders who claim that enlightenment can only be achieved through decades of meditation and other spiritual practices.

"That’s such a bad lie, and an exploitation of needs," he snarled. His cool irony had vanished; he was momentarily vehement, passionate. Then he paused, regaining his composure, his lizard-like, Mona Lisa smile. "This is my point of view."

Enlightenment "has nothing to do with all these spiritual teachings." It merely requires "the right molecule to hit your brain." Enlightenment is an intrinsically transient state, like an orgasm; in fact, some Amazonian societies use their term for orgasm to describe mystical states. "You are not in a permanent state of orgasm," Ratsch said. "It's one peak, and then you have to recharge your batteries."

Orgasms loom large in Ratsch’s worldview. "We are like almost crystallized orgasms from our parents," he said. "Hopefully, my parents had the greatest orgasm when I was conceived. Heh heh heh."

Asked about his drug preferences, Ratsch replied that ayahuasca "is the best shamanic medicine ever discovered. And I like it--definitely not as a recreational drug. I love recreational drugs, of course." Ratsch enjoyed taking small doses of LSD when going to a party or the opera.

"Richard Wagner is the greatest on acid," he said. Twilight of the Gods is "the greatest piece of art ever written, the most shamanic and mystical play ever. From Ring of the Nibulungs you can learn everything."

Have his psychedelic experiences convinced him that there is life after death? "I don’t know." Ratsch shrugged. "I have a certain vision I got on a DMT trip, and it will be the most beautiful..." He smiled dreamily.

Can he be sure this will happen? "How can I?" he replied with a snort of incredulity. Well, I said, some Buddhists and Christians have very specific beliefs about life after death. "That's their problem. Hmm hmm."

When I told Ratsch that a psychedelic trip years ago had left me with a sense that there is something fundamentally wrong with reality, or even God, he nodded. "I have seen many people tripping. And it happens from time to time that they think everything went wrong, or they did something wrong. Because of them, they destroyed the universe, and stuff like that. That's"—he waited a beat—"not healthy. Hmm hmm."

I laughed too, and asked him if he had ever had such a trip. No, he had never had a bad trip. "I don't know what that is."

You're very fortunate, I said.

"Yes! Definitely. Very fortunate."

I asked him if he had any thoughts on why life is so filled with suffering. "The universe is about life and death, and both belong to each other. It's two poles of the same thing. And every minute we kill to live." Buddhism attempts to deny this basic fact, or suggests that it can be altered. "That's why Buddhism is based on a lie."

I asked what he thought of Terence McKenna’s time-wave theory and his prediction that the apocalypse could occur in 2012. "Complete bullshit. Hmm hmm." Ratsch had once asked McKenna if he really believed the time-wave theory, and McKenna had answered, No, not really. "But that is because we are good friends," Ratsch said. "He wouldn't admit that in the public."

Ratsch said he has much more to learn from drugs about "the shamanic world, and the use of plants, the meaning of nature." This search for meaning is endless, he emphasized. "If the search for knowledge stops, then you're basically"—he paused—"dead, as a living, exploring being." The universe "produces people like us to learn about itself." This self-exploring process "goes on and on and on. And nobody knows where it goes and what happens. And I think that's part of enlightenment, to understand that there is no aim."

A waitress clearing a table beside us knocked a bottle onto the floor. Ratsch watched bemused as the bottle ponderously rumbled toward us and clanked against the base of our table.

Certain rare mortals are so cool that they seem transhuman. They appear immune to embarrassment, angst, guilt--all the negative emotions that wrack us ordinary mortals. Christian Ratsch has this quality. I believed him when he told me that he had never had a bad trip. I used to envy those who had attained transcendent coolness, but now I wonder whether it represents a deficit of feeling, of empathy. I prefer sages with hearts, like Huston Smith.

I found Ratsch’s sorcerer schtick entertaining, though. Moreover, as I went over his views of mysticism and enlightenment, I realized that they are not as outrageous as they sounded to me at first. His comparison of enlightenment to orgasm echoes the hypothesis of the brain-scientists Andrew Newberg and Eugene D’Aquili that our mystical capacity evolved out of our orgasmic capacity. Ratsch’s rejection of monasticism reflects that of Kabalists, who believed that only happily married men are stable enough to follow the mystical path.

Like the skeptical mystic Susan Blackmore, he does not believe in ghosts or life after death. He rejects the notion of enlightenment as a state of final knowledge, contending that if the search for knowledge ends, life ends. The point of visionary experiences is the experiences themselves, Ratsch suggests, not the knowledge or beliefs that might be gleaned from them. In the same way, the aim of life is to understand that there is no aim.

Actually, Ratsch qualified that principle somewhat at the end of our conversation. After he yawned pointedly, I said I had just one more question: What is the secret of life?

"Get high. Heh heh heh."
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Re: Tantra-Induced Delusional Syndrome ("TIDS")

Postby undead » Wed Jan 04, 2012 5:07 pm

^^^^^^^

Yes, that guy is right on. This book was really excellent. I posted a link to it before in some thread about "witchcraft" that I forgot about now.

This is really funny:

I asked what he thought of Terence McKenna’s time-wave theory and his prediction that the apocalypse could occur in 2012. "Complete bullshit. Hmm hmm." Ratsch had once asked McKenna if he really believed the time-wave theory, and McKenna had answered, No, not really. "But that is because we are good friends," Ratsch said. "He wouldn't admit that in the public."


Yeah, that's why I stopped reading Terence after Food of The Gods, because I would rather just have my own crazy mushroom trips when I have the time. I do agree that the point of life is to get high, too, although what that means is a matter of discussion and I would say that self respect and self knowledge have a lot to do with it.

Buddhism, like Christianity, is a derivative religion and although it may contain a useful synthesis of various cultures in some instances, it is much better just to study those cultures directly. I do practice some Tibetan Buddhist techniques but I am sure that there are analogs from Chinese and Indian culture that are exactly the same. It is all the same human anatomy, after all.
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