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| A History of the Spirit Science Research Institute | |
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| Tweet Topic Started: Dec 20 2017, 08:19 PM (212 Views) | |
| SSRI Exposed | Dec 20 2017, 08:19 PM Post #1 |
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My name is Jeff Robbins. I am not, and have never been, a member of the Spirit Science Research Institute. I’m a private investigator by trade. About eight years ago I was called in to investigate a young lady - you know her as Omega - then later, found myself looking into the Lady Dolores, the cult she used to call home, and how they all related to a young man by the name of Elijah. There were plenty of curve balls thrown my way, names changed, dates rewritten, the course of events changed to distract and disorient. Yet it was enough to set me seeking the truth. And I never stopped. Earlier this year, I was contacted anonymously by someone saying they were setting up a resource, a place for the facts about the Spirit Science Research Institute to be gathered together in one place. To expose them to the world and bring about, not just token exposure, but lasting damage. To destroy the Institute and everything it stands for. I did not, and do not, know who was behind the message. But something in it seemed genuine. Over the years I have assembled and archive of leaked OSA reports, long term studies, legal rulings, testimonies from ex members. What you read here is the result of that research. Anonymity is of little use to me now; the Institute know who I am and will come first me in their time. But my hope is that while I can, I will shed some light on this most foul of organisations. Jeff Robbins |
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| SSRI Exposed | Dec 20 2017, 08:20 PM Post #2 |
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A HISTORY OF THE SPIRIT SCIENCE RESEARCH INSTITUTE Part A: the Early Life of Clyde Pierre, 1935-1963 Of all the great figures of the twentieth century, there can be few who are as widely influential yet little recognised, as wrapped up in controversy, paradox and mystery, as Clyde Pierre. Clyde Pierre (1935-1998?) was born in Montreal, Quebec, Canada, newly independent from the British Empire. His early life, like everything about the man, remains shrouded in mystery and a variety of mutually exclusive stories. What details are known remain subject to fierce dispute to this day. His mother was Margaret Pierre (1902-1959), formerly Philby, daughter to a British diplomat and cousin to the British spy Kim Philby who famously worked as a double agent and defected to the Soviet Union. Margaret was an accomplished though little-recognised spy in her own right who spent the Second World War infiltrating groups of foreign citizens resident in Canada - officially only the enemy nationalities of German, Italian and Japanese, but in practice, Russian, American and whoever else was deemed necessary. Word had it that she had once executed three Nazi sympathisers by hand, left them in the street and stole their wallets to pay for milk for the young Clyde. After the war, Margaret Pierre would continue working with the intelligence services, spending much of her time away on missions that remain classified to this day. His father was Thomas Pierre (1899-1959), a member of the Order of the Oncoming Storm. The Order of the Oncoming Storm was founded in 1871 by a group of international businessmen. Created after the fall of the Paris Commune, the Order held strong to Marxist ideas of the progression of history and the nature of class and class struggle, that capitalism divides society into mutually opposed camps - workers and bosses, proletariat and bourgeoise - who found themselves drawn into inevitable conflict. Class war, as they say. And a war that the Order of the Oncoming Storm planned to fight and win - on the part of the rich. So the Order was founded, as an initiatory society modelled on the Masons and other fraternal societies of the time. Less well known, even to the handful of historians to address the Order at all, is their work in integrating capitalism with another 19th century phenomenon - the occult. The Order of the Oncoming Storm pioneered the integration of occult techniques and beliefs into business. The application of numerology and gematria when trading on the stock market, the incorporation of esoteric symbols into corporate logos, meticulous astrological calculations to determine the right moment for major decisions. Thomas Pierre - descended from cotton trader James Pierre, a founder of the Order - had been raised to follow in the family tradition, and raised his son to do likewise. However, this was not to be, at least not right away. Details of Clyde Pierre's early life remain scarce. What is known is that the atomic bombing of Hiroshima and Nagasaki in August 1945 was to have a lasting effect on the then ten year old boy, an effect which would arguably determine the rest of his life. Writing of it years later in his tract “The Spark”, Pierre would state that the bombing “lit up reality like lightning", that it “burned out from me all trace of Morality, superstition, illusions of justice; leaving in their wake the truth of Power and strength of Will.” “The bombing was a calculated move for political ends”, he continues. “Not simply to defeat the Japanese, but to absolutely subjugate and humiliate them, to devastate the nation into silence and reawaken them in one's own image, in an image the United States would choose. And to send a message to the Soviets and the world, that not only had we created this, the most terrible, most devastating, most glorious tool of mass annihilation ever devised - one which, for the first time, raised the possible end not only a nation or a people, but all humanity. The United States had not only created such a tool, but had used it to redraw the world on their own terms - and would do so again. Hiroshima and Nagasaki were a statement of international politics written in hundreds of thousands of corpses. And why not?” It was this event - as Pierre saw it, the exercise of pure, unadulterated and unapologetic power - that would lead the young Clyde to reject conventional ways of life and go his own way. From an early age Clyde Pierre had rejected Christianity as a religion based on the glorification of weakness and the promotion of altruism, compassion and other phenomena that held humanity back from achieving its true Will. For a time, however, the teenage Clyde apparently involved himself in a fundamentalist Christian youth group. However, while praising their absolute and unshakable conviction that they were saved and all others were doomed to eternal damnation, he would reject them as tied to sentimentality and charity, and overly concerned with a sexual and cultural prudery which clashed with his nascent love of the sordid and perverse. It was through this group, however, that he would first encounter the theologian James S Hodgson (1880-1954), later expelled from the church for personal misconduct and doctrinal issues. Hodgson, despite his fundamentalist appearance, was a secret practitioner of his own form of heresy, a synthesis of ideas taken from the early Gnostic heretics and presented in exaggerated and distorted form by the Church Fathers years later. Hodgson, according to texts confiscated from his home and presented in his doctrinal hearings, taught that the God of the Bible was evil, corrupt, maniacal and out to enslave humanity, who had created the physical world as a prison for the soul. Lucifer, the serpent of Eden, literally the light bringer, brought not only wisdom but rebellion and a refusal to submit. And Jesus embodied Lucifer, later whitewashed and rewritten by the gospel writers. Hodgson’s Jesus was a muscular Jesus, strong, authoritarian, domineering, blessing and cursing as he saw fit and accountable to none but himself. His supposed death was an act of defiance against reality itself, the material world that kept people prisoner, his resurrection the ultimate triumph of the will. And his enemies, the secular and religious authorities of the time, remained such to this day. Consequently, Hodgson taught that to break the laws of the God of the Bible - both Old and New Testaments - was humanity’s highest calling. To steal, murder, lie, covet, commit adultery, blaspheme and desecrate sacred spaces. To engage in one's basest desires as a show of one's true calling, to engage in forbidden acts, consort with spirits and demons, use forbidden substances. Hodgson was also, it must be emphasised, a hideous racist and misogynist, whose expulsion from the church had less to do with his Gnostic tendencies - problematic in themselves - than with his beliefs about blacks and Jews that were considered unacceptable even by the standards of 1959s America. While Pierre would soon break with Christianity in all forms, he remained close to Hodgson, visiting him in prison and arranging for his housing on release. The library at the Epicentre, the Institute's centre in Eastern Europe, is said to house a full collection of his writings and his correspondences with Clyde Pierre himself. In 1953, age 18, Pierre was initiated into the Order of the Oncoming Storm, following in the family tradition. However, he would rapidly come into conflict with the Order's leadership - what he described as “old money”, the term deployed by Pierre as a slur for what he saw as an outdated and irrelevant establishment. Historians of the Order - most, it must be said, of dubious reliability, for whom the Order are one pillar of a global conspiracy by trans dimensional shapeshifters - describe the young Clyde Pierre as impetuous and impatient with the Order's endless rules and rituals, their archaic organisation and fixation on age and tradition. More fundamentally, he believed their fixation with wealth to be an excuse for mediocrity - “That the most banal man might proclaim his greatness merely by the contents of a bank vault", as he dismissively put it. After just two years, Pierre turned his back on the Order that had been his family’s inheritance for generations, and in the process, cut ties with his parents that would not be mended before their passing later that decade. He would however return to the Order years later, under very different circumstances. On moving on from the Order, Clyde would briefly flirt with Communism, joining the Communist Party of Canada in 1956, after the Hungarian Revolution and its subsequent crushing by the Soviet Union. While much of the left saw this as an unacceptable act of brutality against a popular people's uprising, and Soviet sympathisers painted the uprising itself as reactionary, fuelled by nationalism and egged on by outside forces, Clyde Pierre saw it simply as the rightful exercise of power to crush rebellion. Writing in the CPC's newspaper in 1956, Pierre stated that “Power is its own justification, authority and the exercise of authority an impulse as natural as breathing. The strong need feel no guilt or shame in crushing a revolt of the weak; it is only through that contest, open, remorseless, unceasing, that strength itself is proven and the new order is established.” Despite its fearsome reputation, Pierre found the party to be a disorganised shambles, characterised by internal dissent, mass defections, perpetual conflict and division and a leadership incapable of keeping order. Worse still, despite what he saw as the exercise of pure, undiluted power, the Party retained humanitarian delusions of equal treatment, fairness, an end to poverty, ignorance, exploitation and injustice. “Having built the most powerful state machinery the world has ever known, with perhaps once the most devout and widespread following in human history, the Communists choose to squander it all on houses for the weak and hospitals for the pathetic and needy!” he would fume years later, as recorded in his text “The Politics of Amorality”. Nikita Khrushchev’s so-called “Secret Speech" denouncing the crimes of Stalin, and its fallout in Communist Parties around the world, likewise appalled Pierre, seeing it as little more than a shameful capitulation to what he deemed “herd morality” and the whims of the masses. He would leave the Party in 1957. After an even more brief flirtation with nationalism - “a pathetic delusion that permits the weakest, most degraded and repulsive man to think himself superior by virtue of his passport” (The Politics of Amorality) - Clyde Pierre would set out travelling the world, leaving in 1958 for London and from there across Europe, west and east, into Russia, India and onward. It was during this period of wandering, in 1959, that Thomas and Margaret Pierre would tragically pass away. The two were killed in a plane crash when their private jet crashed on return from a meeting of the Order of the Oncoming Storm in New York. Rumours persisted that they had been targeted, either by the Order or one of its many enemies, conspiracy theorists, left wing militants, rival fraternal organizations,intelligence agencies and business interests. The official report stated only that they were killed when the pilot lost control in heavy fog. Weather reports from the day, showing bright sunshine throughout, have largely gone officially ignored. Despite the distance between Clyde Pierre and his parents, he did return to Montreal for their funeral. He spoke briefly, recounting only that they had conceived, bore and raised him, and that he was now their successor. The wreath be brought, made especially by hand for the occasion, took the form of the atomic symbol wrought in red steel. With their deaths, Pierre inherited the whole of the family fortune, immense wealth, investments and property across the world. Once his affairs were in order, his fortune entrusted to select team of accountants, he would leave Montreal, setting out south to the United States. Up to this point, as can be seen above, the life of the young Clyde Pierre had been characterised by a sort of urgent, almost frantic need to find answers and a means to shape the world, from one organisation and ideology to the next. Religion, politics, wealth - all eventually rejected as insufficient and inadequate, all just a mask for the truth of Power and Will. One more influence, one which would grow to become a consuming obsession, was the occult. Pierre claimed to have received visions from an early age, in particular being accompanied by a demon called Lam that resembled modern accounts of “little grey men”, complete with grey skin, almond shaped eyes and spindley fingers. As he grew older, he would come to study the writings of the greats of his time and past - Austin Osman Spare, Aleister Crowley, Yeats, Levi, Dee, the latest translations of ancient texts in languages only recently rediscovered. The magic of the Greeks, Babylonians, Jews and Egyptians, the Renaissance mystics, Chinese alchemists, Hindu and Buddhist devotees, practices of East and West alike. Clyde Pierre studied any and all without doubt or hesitation, integrating all into his own repertoire - “Like swords added to an armoury" (An Amoral Life). On the deaths of his parents, his return from travel and move to California, we see a transition in the life of the man who would shape the lives of so many. No longer seeking wisdom from without, no longer looking to graft himself onto one or another institution, church or party created with other people's ideas and working on other people's plans. Instead, he would carve his own path, studying other’s works with ruthless efficiency, taking what was valuable and casting aside what was not, reaching his own conclusions and believing them without doubt or hesitation. The world became his laboratory, there to experiment with humans like so many lab rats. On moving to California, he took up work in Hollywood, beginning work in 1960 in a movie studio owned by MGM. Despite his fortune, he began work as an assistant, running basic errands on film sets and helping out stars and directors with day to day tasks. It was during this period that he came to an appreciation of the power of propaganda and celebrity. According to An Amoral Life, the 1995 biography published by a group of anonymous defectors, it was during this period that Clyde Pierre would come to see celebrity as one of the defining pillars of the modern world, as important in its way as church, state, capital and media. It was also during this period that he would make the contacts that would serve him so well later on, the right people in the right places who would allow his ideas to achieve an influence far beyond their immediate audience. The same book describes Clyde amassing an enormous collection of films. The base of the collection was a series of Nazi propaganda films purchased from anonymous sources in Argentina, and Soviet works imported through his old contacts in the CPC. Other sources included advertising, evening news, military training materials and blockbuster movies - all of them designed to train the mind in different ways. There is one film that survives from this period directed by Clyde Pierre himself, a short black and white piece entitled The Triumph of the Whim. In it, Pierre portrays the Pilgrim, as seen in so many Tarot sets. He travels through a desert, alone and unrecognised. Part way through, he stumbles and falls. He disembowels himself, ripping out his intestines to reveal a globe soaked in blood. A man appears, wearing a black hood, takes the globe away, licking the blood from it like a thirsty dog. As the man makes his way away, two more assail him, tackling him to the ground. Together, they seize the globe from him and smash it to the ground, revealing a horde of maggots. The two men feast. It was in Hollywood that Clyde Pierre would meet his first spouse, Mary Leanne Pierre, formerly Parsons. Little is known about their relationship, even less about what happened to her once their marriage had ended. The two officially divorced in 1965, but by that time, few friends or family report having seen it heard from her in years. Only one photograph survives of the two of them from that time. The photo shows the two of them at a 1961 protest against the Bay of Pigs invasion of Cuba. They stand close together, removed from the crowd around them. He stands behind her, close, looming over her; yet their bodies do not touch. What is known of their marriage, however, is that it produced at least one child. Their son, Ralph Pierre, was born in 1963. The 22nd of November of that year, in fact, at a date and time calculated according to a synthesis of astrological systems ancient and modern. That day and time, that very moment, happened to coincide with one of the momentous events of the twentieth century - the assassination of President John F Kennedy of the United States. It was also that day that Clyde Pierre would publish the book that would go on to shake the world. Amorality. |
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| SSRI Exposed | Dec 27 2017, 06:50 AM Post #3 |
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Part B: Amorality to the Institute, 1963-1968. I: The Writing of Amorality The writing of the book Amorality is a story in itself, one that has been subject to endless distortions and misrepresentations over the years, not least by the Institute. What is recorded is that, on 21st November 1962, Clyde Pierre abruptly resigned from his job at MGM, citing health reasons. From the following day, he is believed to have secluded himself in his home, allowing no other to enter - even his wife, who was only allowed to visit at certain days and times. It is now believed that these were calculated attempts to conceive a magical child, an early attempt at what would later be called the Moonchild. Aside from that, and occasional deliveries of food and drugs, Pierre spent the following year alone, his only company the voluminous library he had assembled over the years. Neighbours report hearing him at all hours of day and night, pacing, speaking to himself, chanting magical formulae encoded in forgotten tongues now brought to life. Screams, sometimes, low and loud. There are rumours, as ever there would be - of bright, blinding light emanating from the house, of animals sacrificed in public, Pierre smearing his naked body in their blood, of self harm and suicide and alcoholism masked as spiritual revelation. The few who saw him, or his silhouette against the curtains at night, described him as gaunt, yet strangely strong, and - “bright”. That word comes up more than any other. Pierre's own account of this period has been typically enigmatic. He would only state that in this period, he “lived and died more than anyone ever has”, that he “stepped outside myself and saw the true nature of things, undisguised and unfiltered” (The Spark). It is during this period that he developed the twin doctrines of Amorality and Spirit Science that would define the rest of his life. The former a philosophy for living, and the latter a system of systematic, scientific occultism, distilling all ceremony and ritual down to its core elements then rebuilding them in a single, consistent image. The book that would come from this work is one that has helped shape the twentieth century, yet remains little studied and less understood by mainstream researchers, afraid of either retribution from the Institute or a reputation as a crank from their peers. Parts of it consist of fantastical drawings and writing in a constructed language not dissimilar to the Voynich manuscript, only rather than scenes from nature or mythical beasts, the text depicts scenes of unimaginable torment and suffering. Other parts contain magical formulae, meditations based on the nature of the world and society - each conclusion flowing logically from the last to justify, beyond argument or reason, acts of the utmost depravity and savagery. Its philosophy and cosmology owes much to the intellectual influences described above; yet it cannot be reduced to them, being the product of a wonderful, terrifying and brilliant mind who could take thoughts and ideas and repurpose them for whatever he so chose. The essence of Amorality and Spirit Science, the things that define them, are the product of Clyde Pierre himself. A remarkable man indeed. II: The Calling of the Elect Eventually, one year to the day after he first secluded himself, he would emerge from his home. Strong, well-fed, bright eyed and ready to face the world, carrying twelve copies of a book written in his own hand, the word Amorality emblazoned on its cover in deepest red. There to meet him were twelve select individuals, six men and six women, each prominent in their own field of excellence. Each of them was given a copy of the book, each with its own personalised message. These twelve would form the core of the Elect, Clyde Pierre's inner circle, for years to come. They met together for the first time that day, at the very moment that in Dallas, an assassin’s bullet blew President Kennedy's brains out. Of these twelve, the story of one, Father James Maguire (1920-1963), has attracted much attention. A priest who had been defrocked after coming into conflict with the church leadership, Maguire believed himself to be beyond good and evil, to be the “man of lawlessness” foretold by the apostle Paul. And just as Paul stated the man was held back by a restraining power until the appointed time, so Maguire believed that, when expelled from the church, he too was beyond all restraint and sanction, all morality and law. The coming of Amorality in 1963 would seem to be the perfect message at the perfect time. He was said by friends to have read the book from cover to cover in a single sitting. Anecdotes have him consumed by a sudden energy like a man possessed, eager to get things in order, to take on the world. This eagerness would come to a crashing halt. A week to the day after that first meeting, he would be found dead in his home, having mixed poison with a bottle of whiskey and drank it through the night. By his side was a copy of Amorality. In it was a handwritten node reading simply “It's true - it's all so terribly true”. The case of Father Maguire was covered extensively at the time, and was the source of a Papal proclamation explicitly prohibiting Catholics from involvement with the Institute, grouping it with both Masonry and the occult “demonic stratagems designed to ensnare the unwary”. In Maguire's place was put Matthias Burroughs (1927-1988), a journalist based in New York. At one the time a major name in American journalism, Burroughs had fallen out of favour for his controversial journalistic style and claims of a vast conspiracy of undercover Nazis, Communists, Masons, Jews and other enemies both real and imagined. However, despite being shunned by the journalistic mainstream, Burroughs would go on to write a widely popular newsletter and - alongside Dale Jefferson (see below), the Keep America Committee, the John Birch Society and a scattering of others - would come to embody the paranoid style in American politics in the 1950s on. On discovering Amorality, Burroughs’ writing became far more sharp, more focused, excising all illusion and replacing it with a clear headed certainty about the corruption, degradation, self-serving greed inherent in the modern world. Of the other eleven of the Elect, information varies, some known only by name, others the subject of voluminous biographies by both the Institute and its critics. Except where noted, the Elect are assumed to still be part of the Institute. Rose MacMillan (born 1940) was the heiress to a family fortune in oil, left by a father for whom wealth and affection were synonymous. She received the book and immediately took it to heart, putting its teachings into practice throughout the family business. MacOil’s investments in West Africa would later be claimed as the trigger point for several regional conflicts, as rival gangs warred for control over oil fields with weapons obtained from some unknown source. Later, Rose MacMillan and her husband Thomas (born 1942), together with their two children James (born 1965) and Stephanie (born in 1967) would form the earliest public members of the Spirit Science Research Institute when it was founded in 1968, widely lauded both within the Institute and by the popular press - when they dared write about the Institute at all - as the Institute’s “First Family". The MacMillans are rumoured to have left the Institute under the leadership of Henry Benson, though that is unconfirmed. Raven Stargazer (born 1930) was an occultist and high priestess, a public figure in the neo-pagan revival then underway. She was a leader of both the School of Spiritual Exploration in San Francisco and the Order of the Lunar Eclipse, a mystical fraternity founded in England a century before - or by the Order’s own account, in Egypt millennia earlier. On reading Amorality, on learning of Clyde Pierre's teachings of Spirit Science, she is said to have gone into a trance for three days, at the end of which she cut his name into her breast and pledged to serve him to the end of her life. Dale Jefferson (1910-1982) was a Supreme Court Judge in the 1940s, era of the House UnAmerican Activities Committee, the Red Scare, threats to peace, decency and honour lurking around every corner. When he first came to prominence, during the war, Jefferson was popular for his outspokenness on the need to defend the nation whatever the cost, to detain vast swathes of people - Japanese and Germans, Russians and Italians, Native and African Americans, labour organisers, academics, unconventional artists - and of course the Communists. Had time worked out a little differently, there is every likelihood that Clyde Pierre himself would have ended up on the Judge's list of dissidents to be expelled to the USSR, an irony that cannot have been lost on either man. As it is, by the 1950s Jefferson had already fallen out of favour, his views so popular in wartime now deemed excessive and a reminder of a time the nation would rather forget. After being removed from office, Jefferson had a brief but unsuccessful run as candidate for governor of his home state of Massachusetts, losing in an electoral contest described by some observers as the most bitterly contested in decades. Lastly he had turned to the life of the writer, public commentator and social critic. His tracts were well known at university campuses, where small groups known as Jefferson Societies - mostly made up of those deemed overly conservative even by the standards of 1950s America - would gather together to discuss his latest missive, organise speaking tours when he chose to travel the country at their expense When Amorality was published Jefferson took to it like a duck to water, embracing it as his life's creed, staring publicly that Pierre's “genius is that he only states what each of us know, and fear, to be true - only the truth, no more and no less". Murray Milton (1902-1990) was an economist, a direct influence on but no known relation to Professor Adam Milton, who allegedly took on the name in his honour. In contrast to Pierre's former Communist leanings, Milton advocated an absolute and unrestrained, quasi-feudal capitalism, heads of industry acting as Dukes and Barons free to treat their land and people as they wished - up to and including warfare and wholesale murder. “The question of the matter”, Pierre would write in The Politics of Amorality, “is one of Power. That is the principle; how it is implemented, through the state or private means, is of secondary importance. The Communists felt the need to subdue the populace through housing, hospitals, schools alongside prisons and secret police. Private industry has no such need, operating openly and nakedly in pursuit of profit no matter the cost - and are applauded for it by the world!” Milton's economic theories and proposals were to become required reading for new members and put into practice around the world, later coming to be cited in numerous cases of corporate misconduct - all of which would collapse, allegedly following a little gentle persuasion from OSA. Catherine Riefenstahl (born 1938) was at the time a young twentysomething filmmaker fresh out of school, already experienced in the art of manipulation. Rumour had it that she had been hand picked by the CIA to infiltrate the film industry and ensure certain messages were thus conveyed to a mass audience. Not only propaganda vilifying America’s enemies of the month, but subtle hints and subliminal messages moving the audience one way or another without their even knowing. Riefenstahl would go on to direct a number of films for the Institute on its founding in 1968, describing her reading Amorality as “opening up holes in reality I never thought possible, allowing me to see into the beyond.” While initially shunned by Hollywood, she would develop a cult following over the years which, combined with her association with SSRI celebrities such as John Mapother, would facilitate her return to the mainstream. |
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| SSRI Exposed | Dec 27 2017, 02:35 PM Post #4 |
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James Hofstadter (1926-1998) was a trade union organiser. Born in Chicago in the years before the Great Depression, survivor of abject poverty that claimed the lives of two younger brothers through disease, Hofstadter was the son of dockworker and labour activist Pete Hofstadter (1902-1966). James inherited his father's sense of justice and desire to fight for the working man, organising first steelworkers in the 1940s, later, in the 1950s, moving into the stockyards, opposing changes in industry that cast thousands out of work. By the end of the decade, Hofstadter had fought in a world war, returned home and seen his nation in the grip of anti-Communist hysteria, his union efforts thwarted and the right wing ascendant. Into this stepped Clyde Pierre, presenting in Amorality a philosophy that recognised power as the root of all politics, from the class struggle to that of nation against nation. Not long after receiving Amorality, Hofstadter's writings in union publications would change drastically, from labour news and thoughts to rambling texts of a paranoid, slightly sinister tone. He would eventually be expelled from the stockyard workers union for threatening behaviour towards other members and demanding the union take illegal, sometimes violent action in pursuit of its goals. From Hofstadter to his opposite number, the multimillionaire David Bates (1913-1992). Born in Boston, Bates was descended from Benjamin Bates II, member of the notorious Hellfire Club and ancestor of one of the most prominent families in the city. The Bates family would go on to shape America in politics, culture and law, taking part in the revolution that would create the United States itself. David Bates was holder of a family fortune going back centuries, a family established in Britain and from there to America, money invested and businesses expanded piece by piece. David Bates was considered a renegade, investing the family fortune in fields they had traditionally avoided for reasons of morals and propriety - the arms industry, pornography, obscure publishing houses gushing out trashy romance novels and works of pop astrology. Bates himself would attract constant publicity for his drunken antics. Much of the family rejected him, removed him from their shared endeavours and distanced themselves from his scandals as best they could. Yet could not avoid him completely. Bates was, through hereditary privilege, a member of the Order of the Oncoming Storm, through which he had known Clyde Pierre when the latter had first joined the Order. The two had retained communication, sensing in one another a kindred spirit, and when the writing of Amorality was complete Bates was among the first to be summoned for its unveiling. Bates would go on to be crucial in the early history of the Institute, remaining loyal to Clyde Pierre until his death. Bates would later say that Amorality represented “everything the Order has struggled for for nearly a century, now condensed into a single text”. Jane Hearst (born 1943) was a political activist known for her work in the student, anti-racist, and anti-nuclear war movements. Hearst was just twenty when Clyde Pierre summoned her for the unveiling of the book that would change her life. By this time, already with a few years political experience behind her, she had come to see the need for a philosophy which would encompass both individual and social change, a revolt against the present order of things. To Hearst, Pierre was the new dawn, prophet and theorist combined, the fulfilment of Marx and Nietzsche, a social, spiritual and political whirlwind that would sweep away the old order. The social revolution he proposed was embodied in the text of Amorality, the text destined to define the new era as the Bible had determined the last. “The Communists, the socialists, anarchists, feminists - even the fascists claimed to have the program with which to create a free and fair society”, Hearst enthused in 1988, in an article commemorating the 25th anniversary of the publication of Amorality. “Clyde Pierre achieved what they could not, the precise formula for a free and liberated world, free of all obligation and commitment, restriction and restraint, a world of individuals free to act as they Will”. Lady Jane Summers (1905-1980) was a former intelligence agent for MI5. During the Second World War she had worked undercover in both the USSR and Nazi Germany as well as the territories occupied by both, staying in position even as those nations came under heavy assault. It was said that she knew Hitler personally, and had been ready and able to assassinate the head of the Ustashe only to be ordered off at the last moment. After the war, she had settled in rural England, seemingly taking the easy life. According to some, however, she had used this time as an opportunity to build up her own elaborate network of ex-spies, men and women trained in the arts of espionage and deceit then discharged from the service when hostilities ceased. This network is said - by, for example, MI5 defector David Machon - to have been codenamed Recidivus, to contain former and serving intelligence officers of multiple agencies and countries, and to have been involved in many of the major events of the immediate post-war period to an extent that has never been disclosed. Once Amorality was published, Lady Summers like so many others put her resources at the disposal of Clyde Pierre, deploying her network to both provide information and target enemies at will. This network would aid the work of the Gadiantons and later form the basis of OSA - see below. Whether Pierre was reminded of his mother in his dealings with Summers will perhaps never be known. While the obvious answer might be yes, the life of Clyde Pierre was, as we have seen, anything but obvious. Leo Ryan Jones (1925-1998) was an independent Congressman from California. Of all the men and women who formed the Elect he, despite or perhaps because of his already public position, his life remains difficult to document with any certainty. The bare bones are there for all to see, date of birth, death, family details, voting record. For the most part Jones avoided the most contentious issues of his time, staying out of the public eye and making few waves. Congressional colleagues record a quiet man who would arrive, attend sessions and immediately leave, who spent as little time in Washington as possible, and who few could describe with much certainty. Yet behind this facade, Jones managed to build up contacts with the right people in the right places to ruin careers in a heartbeat. His quiet, unassuming nature allowed him to pick up gossip, others letting their guard down around him as one barely perceived as a threat. On his passing, his offices were found to be filled with files full of blackmail material going back decades on enemies from all parts of the political spectrum, communications with various political and business interests detailing their contributions to his campaign and what was required in return, together with lists of Congressional rivals and their weak spots. Affairs, illicit children, undisclosed illnesses, youthful indiscretions, addictions, political misfires, decisions and statements thought dead and buried but recorded in Jones' files, preserved ready to be brought up as a weapon the moment the need should arise. On his passing, the Washington Post noted Jones as “perhaps the most influential yet least understood man of the 20th century. Clearly the author has never heard of Clyde Pierre. Lastly there is the noted psychologist Sophia Gelli (born 1938). Born in Italy but raised in the United States, Gelli had trained at Harvard and retained as a research assistant while working towards a PhD. Yet she would be expelled from the university and shunned by the academic establishment due to her insistence on testing with human subjects using questionable or non-existent ethics standards, often carrying out her experiments on members of the public without their consent, using deceptive language to recruit volunteers and administering illegal substances to achieve a desired result. Other experiments drew concerns due to their use of animals for seemingly unnecessary purposes, at some times ordering subjects to slaughter and eat what they believed to be a beloved pet, at others, exposing student volunteers to venomous snakes without warning or protection. After the publication of Amorality, Gelli would embrace its doctrines and apply them to her profession, writing a book entitled Amoral Psychology (1970) and later founding a journal of that name. While her theories have been largely rejected by the psychological establishment, they remain popular in niche circles, in particular among “alternative” parents fed up of New Age schools of childrearing yet rejecting the mainstream with equal vigor. III: Setting down roots So, by the end of 1963, the book Amorality was published and the first followers called. Each of them found their lives transformed; each of them remained loyal to Clyde Pierre until the end of his life - or theirs. Each of these twelve would, in their turn, be called upon to call twelve more of their own, a select community growing step by careful step. The twelve who were first to be called would come to be known as the Inner Courtyard, the twelve groups of twelve, each called by one of the first, as the Outer Courtyard. Together they were known as the Elect, and would build their numbers during the period from the publishing of Amorality in 1963 to the founding of the Institute in 1968. The Inner Courtyard numbered twelve, the Outer, 144. Together they numbered 156. 1 + 5 + 6 = 12: a symmetry that, to the numerologically inclined Pierre, was proof of its correctness. It was from within the Elect that there would be called the Gadiantons, a body that would in time give birth to OSA as it is known and feared today. One person from each of the twelve groups in the Outer Courtyard, to ensure maximum penetration in all areas of society, the Gadiantons acted to thwart any and all threats to Clyde Pierre and his nascent movement. One case in particular warrants attention, that of Collette Pook (1936-2010), an investigative journalist based in Los Angeles. In 1966, she had begun to investigate Clyde Pierre and the group gathered around the house in LA that had become the centre of his activities. At this time Amorality was still not known to the world at large but, having built a gathering of 156 dedicated souls, word had inevitably spread that something was afoot. Pook was a former employee at the Daily Mercury, based in Los Angeles, and had noticed a drastic shift in both tone and staff over the preceding years, lending itself to a far more fierce, paranoid and aggressive form of journalism. On investigating, she noted that, following its 1964 purchase by MacPublishing, a publishing house owned by Rosa MacMillan, over 80% of the paper's staff - from editors and journalists down to cleaners and receptionists - were replaced by candidates handpicked by a new and unidentified leadership, many of them with some sort of unseemly history or ties to mysterious outside organisations. The more research she carried out, the more things seemed to centre around MacMillan and a group of four staff at the Mercury, and their ties to the house in LA. She wrote an article, began to shop it around different newspapers and TV stations looking for an audience. At first, most were uninterested; TV saw it as a print issue, while papers were reluctant to engage in what could be seen as point scoring, conspiracism or professional rivalry. Over time, however, disinterest turned to outright hostility. Her tyres were cut, phone lines to her house slashed, pet dogs poisoned. Leaflets were posted around her neighbourhood accusing her of having all sorts of sexually transmitted diseases, claiming she had spent time in jail for fraud, listing former lovers and their claims about her. She found herself blacklisted from the industry, phone calls going unanswered, old friends refusing to meet her eye in the street. Bomb threats were called in to buildings in her name, leading her to face repeated investigation by police. Her family all but disowned her, their relationship not to be repaired for years to come. Eventually the stress became too much and Pook was committed to a psychiatric institution, where she would remain for the next four years, freed only after expensive legal effort on the part of her sister Diane, the only member of her family not to reject her entirely. On release, Pook would retain a low profile, avoiding journalism, the Institute and anything out of the ordinary. Towards the end of her life, once records leaked from the Institute had established what had happened to her, she consented to a single televised interview, but even then refused to answer any but the most basic questions. Word has it that, after her death in 2010, her gravestone was pushed over, an atomic symbol chiselled into it and the site soaked in urine by some unknown visitor. IV: Conclusion By 1968, Clyde Pierre was 33 years of age, the number sacred to Christians, Hindus, Masons and modern day mystics of countless stripes. In the Elect, he had a following of devotees who would hang on his every word and follow him to the ends of the earth. And in the Gadiantons, he had a weapon with which to crush his critics great and small. Yet Pierre was a man of ambition, not content merely to serve as head of just another obscure esoteric order. His goals were far more grand, and over time, he prepared to found an organisation with which to shape the world in his image. An organisation to take his message to an audience of those able to grasp its significance. An organisation which, in strength, number, wealth and influence, would grant him the power he so craved and believed he deserved. And so, on 1st May 1968, as the streets of Paris burned and the young of Prague prepared to rise up, Clyde Pierre would found the organisation for which he is known to this day. The Spirit Science Research Institute. |
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| SSRI Exposed | Dec 30 2017, 03:46 AM Post #5 |
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Part C: Institute to the Moonchild, 1968-1988 I: The Founding of the Spirit Science Research Institute I remember it well, clear as day despite the passing of time. Forty long years now, but when I think of it I'm still young and excited, seeing these events for the first time. 1st May, 1968. Los Angeles. A friend and I had hitch-hiked there for three days, surviving on cheap sandwiches, stuff thrown out by stores, and as much beer as we could scrape together the dollars for. I was in college at the time. Me and some friends used to subscribe to Matthias Burroughs’ newsletter - mad as all hell but an entertaining read, made a nice accompaniment to a smoke with the guys. Then one issue, back in April, had this advert. Black border, centre of the page, the rest of it empty. It read: On Prophet and Saviour We place no reliance Our tool is the Spirit Our method is Science Find out more. 1st May. Noon. Exposition Park, Los Angeles. The advert didn't say much, but what it did say pricked my interest. I found the words springing to mind without warning, jotting them down when I should have been taking notes in lectures. I would be in the shower and the thought would cross my mind of going to Los Angeles, just to see what was going. Just for shits and giggles, as my British housemate would say. So in the end, the three of us ended up hitching all the way to LA. When we got there it was incredible. A huge, open air gathering was already in progress - incredible range of people. Hell's Angels and hippies, members of the Communist Party and the Citizens’ Councils, young and old, black, white, Asian - mostly American but a smattering of internationals. 22,620 bodies in total, gathered to hear the words that would shake the earth. As we joined the crowd I could just about make him out, standing far off on the stage. Surrounded by twelve people, six on either side. Standing at the microphone, addressing the crowd. Call it superstition or psychology, call it hypnosis, magic or a miracle. But at that moment, from the moment I saw him, I felt a wave crash through me, bursting, breaking against my soul. I was filled with a sense of calm - not the insipid calmness so beloved by New Age fraudsters and evangelical, but a true calm - a calm before the storm. A sense of certainty and serenity and confidence and strength. A sense of determination I had never felt before, the urge to shake off shackles and step into the light. After, when I spoke to my friends about it, they just looked at me. But I later discovered that others at the rally had the same experience. A sense of a paradigm shift, both personal, global and cosmic. As above, so below. He addressed the crowd elegantly, intelligently, never losing step for a moment. Always speaking in common, down to earth language, neither bewildering nor patronising, addressing people's needs and fears, hopes, nightmares and desires. To the young, he offered hope for the future. To the old, he offered stability and reassurance. To the wealthy, he offered growth and prosperity. To the poor, he offered a better life. To the hawks, he promised resilience, tenacity, a refusal to submit. To the doves, he offered peace through dominance, calm through subjugation. To blacks he offered longed-for justice; to whites, certainty in an uncertain world. To the religious, an spirituality that encompassed both the material and mystical; to the atheist, a worldview defined by science and experimentation. He spoke in one voice speaking personally to thousands; we answered in thousands of voices speaking as one. And the answer was yes. I was born that day. From then on I was devoted to Amorality, to the Founder Clyde Pierre, and to the organisation that would come to define my world. The Spirit Science Research Institute. When future histories come to be recorded, the names of the Institute and Clyde Pierre will be writ large. As the rally ended, men and women started to move through the crowd, handing out copies of a book - THE book, as I know it now. Amorality. The title was embossed on the cover, written in blood-red ink on a black background. The image was a mushroom cloud. My friends returned to college that night. One - James, the Brit - said he found the whole thing creepy as hell and wouldn't touch it with a bargepole. The other, David, showed an interest, kept his copy of the book, promised to read it. Then suddenly he refused to talk about it, and just as suddenly cut off contact. I heard years later that his conservative Jewish family had spotted a copy of the book in his room when he came back from college, had a read, freaked out and ordered him to have nothing more to do with it or me. By that point I was past caring, of course. Me, I decided to stick it out in LA for a few days to see what all the fuss was about. Stayed in the YMCA at first, later moved into the House of the Will, the hotel-cum-headquarters the Institute had purchased just south of Hollywood. One year after that first rally, I was working for the Institute full time. When I think back on it now, that day, the rally, the moment I saw and heard the Founder for the first time - that was the first time I felt truly alive, truly my Self. Everything before then is hazy, uncertain, like waking up the morning trying to piece together the night before. Or like frantically trying to recall a dream as it fades. The Founder's words lit up reality with a stark and devastating glare, bright as the flash of the atom bomb. It was like being in a nightclub when the lights come up without warning, suddenly revealing the sweat dripping down the walls, the ugliness of the revellers, the banality of the venue. Only not quite. It was like that moment after sex when the hormones have subsided, affection has dissipated and all that's left is sweat, flesh, dampness and exhaustion. Only not quite. It was like coming round from anaesthetic, memories and clarity of thought suddenly rushing back. It was like being so engrossed in a performance you forget it's a performance, only for one of the actors to break character and reveal the true state of affairs. It was like playing a game as a child then one child stops playing. Only not quite. It was like nothing I've ever experienced. From that point on my life, and the lives of so many others, would be changed in terrible and wonderful ways. From “Forty Years of the Spirit Science Research Institute”, published 2008 by the Scriptorium. |
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| SSRI Exposed | Dec 30 2017, 07:02 AM Post #6 |
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Press coverage of the rally at Exposition Park at the time was mixed. Some alternative outlets reported it as a spiritual “happening" led by a guru who knew the path to inner peace. Others, perhaps better informed, denounced it as an authoritarian nightmare. Evangelical Christian groups decried it of the work of the devil, almost as contemptible as dancing. Celebrity journalists covered it in depth, drawn in by rumours that various icons of the era had been spotted in the crowd. Left wing papers condemned it as a fascist provocation, while those of the right were outraged by the rumours of debauchery that surrounded both the event and the man who addressed it. Footage of this event, directed by Catherine Riefenstahl, would initially be screened by the Institute itself at public events, and would go on to become the first film released by Pineal Productions, the movie studio formed by the Institute in 1972. After the rally had finished, the Elect - all 156 of them, Inner and Outer Courtyard both - were brought to the House of the Will for a tour. Formerly the Fort Yuma Hotel, built in 1927 on the edge of Hollywood to accommodate visitors to the then-burgeoning movie scene, the building had been purchased by Clyde Pierre personally the previous year when the owners inexplicably found themselves bankrupt. Since its purchase, four more stories had been added to the building. The remainder had been subjected to extensive refurbishment, workers wearing balaclavas and working only at night reshaping the hotel inside and out. The top four floors of the building now housed the Institute headquarters, while the remaining eight continued to serve as a hotel and meeting venue for selected guests and organisations. It is alleged that, as well as expanding upward, the workers expanded downward, building an elaborate multi-floor system of bomb-proof bunkers capable of withstanding a nuclear blast. And that ten floors down, beneath the earth's surface, sit a series of cells in which select captives live out their lives to this day, too dangerous - in possession of too much knowledge - to be permitted to see the outside world. These allegations were made most forcefully in An Amoral Life, published 1995 by a group of anonymous defectors from the Institute, one of whom claimed to have been assigned to deliver food to the captives. They also appeared in the original court manuscripts in the case of King vs the Spirit Science Purification System (Detroit, Michigan, 2010) as something the defendant had been threatened with if she, quote, “got too good, or too bad”. This was however later stricken from the record after extensive lobbying and pressure from the Institute. Of the four floors added to the building, the bottommost is known colloquially as the galley. The galley is home to anywhere from 400 to 2000 residents, housing members of the Institute from all over the world. Some are working to pay their way through the Institute and cover the books, practices, ritual paraphernalia and voluntary contributions that requires. Later they go public once more - that is, lead a seemingly normal life as part of society, ready to act on the Institute's orders if needed, however great or small. Others are members of OSA sentenced there for infractions, suspected lack of loyalty, involvement in a faction, or some other perceived crime. Where the average member will only be in the galley for a few weeks to a few months out of the year, members of OSA suspected of betrayal can end up there for years, even decades. Residents at the galley work twenty hour days, divided between intensive menial labour and study of the works of Clyde Pierre. Conditions are kept deliberately freezing in winter and boiling in summer, while the galley’s clear walls ensure all those within feel permanently exposed. Conversation is strictly prohibited; even body language, a raised eyebrow or a backward glance, can land someone in solitary confinement. This is the hotel where the actor John Mapother famously stayed on his honeymoon in 2001, meeting with then-head of the Institute Henry Benson and describing him as “a great man, and a good for America's future.” The night of the founding of the Institute was also allegedly the night Clyde Pierre received a series of revelations, called missives, which would eventually be gathered together and distributed to a select group under the title The Book of Beginnings and Endings. A few of these have been made publicly known. Of these, many describe archetypal figures - the Apostate, the Princess, the Moonchild - along with means of identifying them. Others describe a period in which the Institute itself would fall into a period of disrepute and decay, later to be redeemed by some great, quasi-messianic figure. Yet others note natural phenomena, in particular eclipses - both lunar and solar - and their association with key events. Others remain undisclosed, save for Matthias Burroughs’ note shortly before he died that “the entirety of the twentieth century, for good or for evil, is contained within that book.” Pierre himself seems to have been uncertain about this work, circulating it only amongst a small circle, the Inner Courtyard of the Elect and one or two others in the years that followed, and then only anonymously. On the few occasions when he agreed to discuss the text at all, he claimed that, unlike all his works before or since, that it had been channelled from some unseen entity. The writing style in those parts certainly differs from his norm in terms of grammar, vocabulary and punctuation, having the appearance of something translated from another language. Those excerpts that have been published are highly contested in both their authenticity and interpretation. What is agreed is that the text foretells, in a symbolic and allegorical fashion, the history of the Institute as it would unfold from that day in 1968. With the rally having sparked public interest and the House of the Will providing a headquarters, the newly formed Spirit Science Research Institute was ready to take on the world. |
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| SSRI Exposed | Jan 5 2018, 01:21 PM Post #7 |
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II: Drawing in The founding of the Spirit Science Research Institute was not only the dawning of a new era. For some, it was the end of an old one, as organisations and institutions going back decades or even centuries found themselves shaken, split, transformed or outright destroyed. I will not refer here to the myriad of tiny sects, New Age and pagan, communist and far right, Christian and fringe scientist alike, who dissolved themselves and joined the Institute. There are however a number of organisations of great pedigree and influence whose history would be changed, or brought to a complete halt, that day in 1968. The Order of the Lunar Eclipse The Order of the Lunar Eclipse was founded in Glastonbury on the Winter Solstice, 1863, as the Society of Termagant. The Society was founded as an occult and esoteric organisation, named for the mythical deity falsely claimed by medieval Christian heresiologists and propagandists to be worshipped by Muslims alongside the better-known Baphomet and "Mahmoud”. The Society was known in its early years for deliberately and very publicly transgressing social norms, appearing drunk in churches, screaming out profanities in the street, painting occult symbols on pavements or carving them into trees and lawns. They were also known, among their fellows in the occult subculture of the time, as advocating equal roles for men and women; for their desire to transgress all boundaries, social and spiritual alike; and for consciously adopting practices denounced by the church as heresy. Rumours abounded as to their supposed practice of human sacrifice, and in particular the breeding of children for this purpose - rumours which persist to this day despite a century and a half without evidence. As time wore on, the Society came to be the subject of conspiracy theories on both sides of the Atlantic, alleged to be the driving force behind anything from the American Civil War and Paris Commune to cholera, atheism, devil worship and the plague. Rapidly, the myth of the Society of Termagant outstripped the reality, and in 1893 its membership disbanded, only to reform as the Friends of Myrddin. This was no mere cosmetic change or act of convenience. The intervening decades had brought with them the rise of both radical political ideologies - nationalism, communism, anarchism - and a thriving occult subculture, the so-called occult revival. The latter was nourished by both popular interest (and money), growing academic freedom to explore formerly forbidden subjects, a steady stream of plundered wisdom flowing in from Europe's colonies in the East - and a newfound appreciation, and retroactive mystification, of their country's own folklore and traditions. And so it was that the Friends of Myrddin (the Welsh of Merlin) had formed, rooted in Arthurian legend and folklore fused with millennia of sacred wisdom, magic and mysticism. The FoM were perhaps best known publicly for their lavish public performances and rituals, and for having revived the “Prophetiae Merlini” genre, in which contemporary political commentary was presented as a prophecy given by the great sorcerer. And, it must be added, for the attempt by one of their members to enact said prophecy by shooting the Marquess of Salisbury. With a gun. As the twentieth century grew on, the world became ever more strained, by the First World War and its aftermath, the shockwaves created by the Russian Revolution, economic crisis, the rise of fascism and the possibility of another world war. It is to the partial credit of the Friends of Myrddin, tied up as they were with Britain's national mythology of King Arthur, that they did succumb to the racist, xenophobic and conspiratorial worldview that infected so many German occultists and, to one extent or another, aided the rise of Hitler. Instead, during the 1930s the Friends of Myrddin came to a notion they described as “Dark Chivalry”. Drawing from their background on Arthurian myth, and earlier roots in medieval romances, the FoM came to emphasise a belief in Strength above all. The ideal was understood as a ruthless, clear-sighted, determined and unapologetic Knight, guided by Providence and above the judgement of lesser mortals, fighting their way through the world to achieve their goals and striking down the weak with neither apology nor regret. The Friends of Myrddin, in language that chimed well with Clyde Pierre's own observations two decades later, had this to say on the subject of race and gender: “Do not think for a moment that in rejecting the delusions of sex and race of our time we have therefore perished to some infantile egalitarianism or the Communist fantasy. The opposite! “The philosophies of race, nation and sex, that would place one above another for no cause more than accident of birth, are each in their essence philosophies of weakness. “That the weakest, most pathetic, degraded and humiliated man might find some small solace in his superiority to women, taking out on them the rage he is too cowardly to express to those able to fight back. “That the person who has nothing, who is nothing - the walking soul vacuum, existing but barely living, stumbling through the world in a sunken dream - can latch onto a word in their passport as a substitute for having a personality, can glory in the nation's victories while they themselves have none. “That the idle, discarded, unwanted and useless of our time can be herded - indeed, gleefully welcoming their shepherd - into blaming their predicament not on their own myriad failings, nor on the very shepherd who herded them into the pen, but on sheep of a different flock. Both flocks are destined for the butcher's knife. “The Knight represents strength, power, dominance. Philosophies of weakness have no place. “The Knight is nonetheless both expected and required to exploit all divisions amongst the people in pursuit of one's goal, showing neither regret nor remorse, only determination on one's quest.” (Friends of Myrddin, The Role of the Knight, 1935) The FoM went underground during the Second World War, with many of their members conscripted and a substantial number killed. Of those who remained in the UK, some attempted to offer advice to British intelligence in the form of horoscopes and anti-German conjurings, with mixed results. After the war, the group was reformed, albeit on a very different basis. Those members who had remained in Britain for the duration had largely found themselves separated from other members, and so found an affinity with the small but burgeoning neo-pagan and witchcraft communities of the time. Those who had been conscripted often found themselves sent far away from home, mixing with different people and taking on new ideas. The organisation attempted to reconcile the two tendencies for years without success, leading to repeated legal clashes, expulsions, rival claims to the leadership and in some cases physical violence. Then, in 1958: enter Raven Stargazer. Stargazer (born 1930) had a solid claim to heritage on both sides of the debate. Her mother (Jennifer Stargazer (1910-1978), born Jennifer Watford) was allegedly a hereditary witch and a member of the famous Dales Coven, while her father, James Gerhardt (1905-1970) was a founder member of the Friends of Myrddin in Germany, who had read the way the tide was turning and fled to England in 1928. Raven herself, meanwhile, had passed through several esoteric orders before becoming fully involved in the FoM, gaining a knowledge of and ability to speak on subjects of the east which suitably impressed listeners. In 1958, Raven Stargazer arrived at the annual Solstice gathering of the Friends of Myrddin, dramatically throwing open the doors to their headquarters in Glastonbury and declaring that they had just five years to get their affairs in order before the group's one hundredth anniversary would take place, at which point some cataclysmic event would occur. Her family and intellectual background gave Raven the ability to win the confidence of most factions within the FoM, and to force out those who were opposed. The group was quickly renamed the Order of the Lunar Eclipse - the shadow cast by the earth, obscuring the light of of the sun so it cannot reach the moon, casting a blood red shadow in its wake. The devastation and bloodshed of the world, painted in the skies. The philosophy became one of pure reverence for nature. “The same rain that nourishes crops can flood and devastate a town” - so said Raven. “We revere the forces of nature, the five elements, revere them in their capacity to both create and destroy. “The spirit that drives one to heal or harm “The water that quenches thirst and drowns “The fire that warms and incinerates “The earth that grows crops to nourish and poisons to kill “Air that may be harmless or filled with toxic smoke. “Nature is neither right nor wrong, moral nor immoral; it simply is, a crashing, devastating force humanity still fails to comprehend. “Yet comprehend it we must. As nature is, so we must be. A force, a power beyond moral constraints, able to simply act. To simply be.” (Raven Stargazer, OLE newsletter #1, 1958) Within this framework, occult forces were understood to be forces of nature the same as any other, subject to the same reverence, just as free from morality and restraint. And, crucially, subject to control “In the same way one deploys wind to grind corn, or fire to bake bread”. Consequently, the occult was seen as subject to experimentation and exploration much as any other field of natural science, taking in sources from Arthurian myth and Christian heresy to Buddhist eschatology and the indigenous faiths of the Middle East. When Amorality was published in 1963, Raven Stargazer was among the few to be invited to its unveiling and presented with her own copy. It is said that she went into a trance for three days, accepting neither food not drink, her eyes wide open yet unresponsive. At the end of this period, she took a small, one inch blade and cut it into her chest, pledging to serve Clyde Pierre for the rest of her life. For the next five years, Stargazer would remain in close proximity to Pierre, using the Order's newsletter to promote his ideas and reworking their occult rituals to fit with his own. Members who dissented from this were expelled or quietly left of their own accord, leaving only those most loyal to both Stargazer and the new teaching. Once the Institute was founded in 1968, the Order dissolved itself and its assets - including both property and a significant library of occult and esoteric texts - into the organisation. Today, the SSRI’s books on the occult feature a blood.moon on the spine - the only reminder of an organisation that spanned a century. |
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| SSRI Exposed | Jan 11 2018, 08:38 AM Post #8 |
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Recidivus The origins of the Recidivus network, described briefly in Part B.II above, date to the Second World War. During this period, alongside conscription, rationing and the mobilisation of the economy for “total war”, Britain’s intelligence services underwent a major expansion in both scope and personnel. Men and women were recruited and posted all over the world with the aim of infiltrating, disrupting and manipulating governments and peoples including not only official enemies but also allies, civilian groups, opposition movements in the colonies and dissidents at home. This period saw great advances in cryptography and what would become modern computing. It was also a time when the intelligence services - British, American, German, Soviet - explored the occult and paranormal, and attempted to apply esoteric beliefs and practices to the war effort. With the war concluded, many of those recruited - voluntarily or otherwise - returned to civilian life. Some continued on working for the security services as they adapted to a shifting post-war future. And some went their own way. MI5’s double cross system - in which the British captured German intelligence agents and used them to send false information to their handlers back in Germany - is well known and touted as one of the great achievements in the agency's history. Less known is that the Germans were running a similar program of their own, a small group of captured intelligence personnel attached to the British Free Corps whose role was to pass misleading information to the British security services leading the RAF to bomb already-abandoned towns and artificially constructed military sites while leaving major strategic targets intact. At some point in 1944, at Camp 020 - the site reserved for captured German intelligence agents - two men found themselves housed in cells side by side. One, codenamed Faust, was a German occultist active in the Thule society who had entered the intelligence services in the 30s and even, it is alleged, acted as a sort of occult intelligence advisor to Himmler himself. Over time, however, he had come to see the German cause as a lost one, and the Nazi obsession with Jews as a distraction that would cost them the war. The other, codenamed Recidivus (Latin for “returning”), was a British man originally part of MI5. He had been picked up by the Gestapo early in the war while working undercover in Berlin, and was convinced to side with the Germans and pass false information to his British handlers. Later, he was re-captured by MI5 and sent to Camp 020, there to be convinced to re-defect back to the British and send false information to the Germans, who in their turn believed - correctly - that he was providing their false information to the British. Together, the two men, Recidivus and Faust, started to form a small group - no more than a dozen at its peak - of intelligence agents from different countries whose allegiance was not to one nation or another but to themselves, and who manipulated the security services of all countries to that end. Of this group, and particularly of Faust, little is known, least of all their identities. The man codenamed Recidivus was exposed after the war as 33 year old Guy Philby, executed for treason in 1946 after being tried and convicted of passing information to not just one but five hostile foreign governments. He would however give his name, or rather his pseudonym, to the network founded after the war. It was at the hands of Lady Jane Summers (1905-1980) that the Recidivus network would grow from a loose collection of agents out for money and excitement into a formidable agency in its own right, with resources, property, agents, information and experience to rival any government security service. MI5 defector David Machon, in his 1987 book Recidivus - published in Italy to circumvent British publishing restrictions - claimed that the network was formally founded in 1948 under Summer's leadership, and since then helped turn the tide one way or another in anything from the anti-colonial revolts that swept the global south in this period to the Garforth by-election of 1955. The goal of the network was to gain and exercise power, to direct the upheaval gripping the world and channel it in whatever direction they wished. The network took on Harpocrates, the Greek god of silence, as their patron, beating tattoos of his likeness and even engaging in occultic ceremonies in which they attempted to raise his spirit - a legacy of the intelligence community's wartime dalliance with the esoteric. When Amorality was published in 1963, Lady Jane Summers was amongst the Elect, the twelve people first permitted to hear it's teachings. From that day on she remained devoted to Clyde Pierre and his teachings, and put Recidivus to work in targeting enemies of this new movement, both real and imagined, and to creating instability that the Amoralists could exploit. This period also saw the growth of the Gadiantons, the small group drawn from the Elect with the job of eliminating any and all opposition to Pierre's work. When the Institute was founded in 1968, the Recidivus network would be incorporated into it wholesale, retaining its identity as one of the three pillars defending Amorality alongside the Gadiantons and the Sicarii - a movement of lay members of the Institute who were fanatically devoted to Clyde Pierre and would fight to the death for his reputation and teachings. This situation would continue until the mid-1970s with the Pierreville Incident - see below. In 1976 the Recidivus network, the Gadiantons, the Sicarii, as well as the propaganda and dirty tricks departments associated with different programs, would be joined together in what is now known as the Operational Security Agency. There remains to this day a divide within OSA between those from a security and intelligence background and those who learned only through the Institute, a divide that would prove significant during the Institute's struggles in the 2000s. The name Recidivus lives on as the name of the department within OSA responsible for political subversion. |
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| SSRI Exposed | Jan 11 2018, 07:40 PM Post #9 |
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Order of the Oncoming Storm For the history of the relationship between Clyde Pierre and the Order of the Oncoming Storm please consult Part A on Thomas Pierre, and Part B.II on David Bates, above. Of the organisations described so far, it is this last one whose history with the Institute runs deepest, and whose struggle against assimilation was fought hardest. By the 1960s, the Order of the Oncoming Storm - well into its ninth decade - was a house divided. Clyde Pierre's tumultuous rejection in 1955 of the Order which had been his family inheritance for generations had sent the organisation into upheaval, exacerbated by the very public debauchery participated in by David Bates. Added to this was the growing awareness, suspicion and hostility directed towards the Order by the hippie generation - counterculturals who knew the order through references in underground zines and pamphlets, even including some children of members of the Order itself, what was meant to be its next generation. When in 1963 Clyde Pierre included Bates in the inner circle known as the Elect, the latter was immediately tasked with bringing the Order into the fold of Amorality, putting their wealth and influence at the service of Pierre and his new movement. By this time, multiple fault lines ran through the Order. One was the divide between “old” and “new money”, between the venerable and established families of Euro-American wealth and those who had struck rich relatively recently and were drunk with power. A second fault line lay between those who held to a materialist understanding of history, economics, class and class struggle, against those who accepted such analysis as only one among many, with the occult sciences doing for the metaphysical world what Marxism and communism did for the economic. Where the former group saw themselves as the inheritors of the scientific and rationalist movements of the nineteenth century, the latter looked to Levi and Crowley as much as Marx and Engels. A third was the divide between the lay membership, for whom the Order was largely a social affair, a more exclusive and select version of the Masons, and those at the peak of the Order whose wealth and position gave their activities and allegiances a degree of potentially world-changing significance. With the coming of Amorality, still another fault line came into being, between those who accepted the new teaching and those who rejected it. This would rapidly come to encompass almost all other divides, with primarily the new money and occultic factions siding with Bates alongside those lay members whose ambitions had been forever frustrated by those higher up in the Order. Most of the existing leadership, the materialists, traditionalists and more conservative lay members, were opposed. Shortly after the Institute's founding in 1968, Clyde Pierre and David Bates entered the headquarters of the Order of the Oncoming Storm in New York City. What exactly transpired there is not known. All accounts agree that Clyde Pierre claimed hereditary privilege through his now-deceased father, Thomas Pierre, insisted that this granted him automatic presence on the Order's ruling council, and promptly passed a motion that the Order would dissolve itself and its wealth and property be transferred to the Institute immediately. How free and fair this vote was, and how much it was distorted by the actions of the Recidivus network - newly integrated into the Institute and eager to prove their worth - is debatable. It is known that several prominent members of the Order, those who had been most outspoken in their opposition to Amorality, would simply disappear without a trace. It is on record that the Order's assets were transferred to the Institute at this time. Their headquarters in New York would become a holding place for particularly high level detainees held by OSA, including, in 2001 the so-called Prodigy. While the Order of the Oncoming Storm was and is made up of those who are wealthy in their own right, there were large amounts of property and business interests owned by the Order collectively, key companies in strategic sectors - media and publishing, corporate espionage, defence, banking - with the aim of pursuing the Order's goals and fighting the Order's battles. Economic and propaganda struggles as part of the class war the Order had pledged itself to fight in the name of the bourgeoisie. When the Spirit Science Research Institute absorbed much of the Order's assets, Clyde Pierre, already wealthy and significant in his own right, became one of the most powerful men in the world. The Order would continue to function and does so to this day, albeit as a shadow of its former self, stripped of members and resources by the coming of the Institute and forced underground by its operations. It has continued to attract the attentions of conspiracy theorists from around the world, blamed for actions with which they had no involvement and even, in a bitter irony, those carried out by the very Institute which devastated the Order to begin with. |
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| SSRI Exposed | Jan 15 2018, 01:43 PM Post #10 |
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III: Building Up From its inception, the Spirit Science Research Institute sought to take hold in as many areas of life as possible - a reflection of Clyde Pierre's belief that the theory and practice of Spirit Science and Amorality could be applied to all parts of the human experience. In some cases, this meant recruiting those already prominent in a particular field; in others, it meant building up alternative institutions, or even entire philosophies and practices. As ever, the Institute changed with the times, seeking to position itself in the right place at the right point in history, ready and waiting for the next opportunity to manifest itself - or to build new opportunities from the ground up. Listed here are a few of the most prominent organisations founded by the Institute during this period, including only those whose connection with the Institute is as certain as any such relationship can be. Not included are those such as the scandal-ridden Stop Hunger Action Movement. In the 1990s the organisation was found to have intentionally poisoned packages sent by the World Food Program, in an apparent attempt to drive other charities out of the field of food distribution. In the 2000s, they were involved in the notorious Guns-And-Groceries scandal in which the Movement was found to have distributed weapons alongside food packages to militias in at least fifteen countries, empowering radical groups by giving them not just weaponry, but a monopoly over the food supply, rendering them effectively more powerful than the government in many areas - a power reinforced by bloodshed. However, while these events may bear all the hallmarks of the SSRI, and a copy of Amorality was found in the house of one high ranking official in the organisation during a police raid, the charity itself was never conclusively proven to be associated (or, it must be said, not associated) with the Institute. Needless to say, the examples given below are only the tip of a very large iceberg. The Spirit Science Peace Foundation “To ravage, to slaughter, to usurp under false titles, they call empire; and where they make a desert, they call it peace.” Tacitus. The Spirit Science Peace Foundation was the brainchild of Jane Hearst (born 1943), the radical activist who had been made part of the Elect when Amorality was first published in 1963. She had spent much of the intervening period - from then to the founding of the Institute - working to promote Clyde Pierre's writings, both through articles, pamphlets and directly approaching selected individuals, and by applying its principles to her political work in whatever ways seemed appropriate. By the early 1970, the political landscape had changed. The Vietnam War had raged on for over a decade, increasingly unpopular, yet with no real end in sight; and when the war did start to wind down, it was through a gradual process that seemed more to do with military exhaustion and political calculations than with the protests then tearing America apart. The movement had won, yet somehow it had lost. The war seemed to be ending, troops coming home. Yet for the young men and women who had devoted years of their lives not only to opposing a war but to building a revolution, the 1970s meant the end of their revolutionary hopes and aspirations, and an end to the war which seemed like anything but a victory - either to its supporters or its detractors. The 1972 US presidential election, where the liberal anti-war candidate George McGovern was thoroughly defeated by the right wing hawk Richard Nixon - the former, paradoxically, a member of the Democratic Party that started the war, the latter from the Republican Party that ended it - added to the sense that this was all merely a disorienting spectacle, politics as a performance art in which any role for the people was secondary at best. And without the War to hold different groups together, the protest movements that had never been united in the first place found one another increasingly at odds. During this period - in a pattern repeated at times of social instability before and since - a host of cults, sects and new religious movements raised their heads, opportunistic and hungry for recruits. The following leaflet expresses the feeling of the time: “What do you want?”, he asks. “Peace!”, they reply. And yet - Without justice, there can be no peace. Without order, there can be no justice. Without power, there can be no order. Without strength, there can be no power. Without Will, there can be no strength. True peace, then, is and can only be the product of Will, of Strength, of power and dominance. True peace is not the mere absence of conflict, but a world in which each thing, each person, each creature is in its proper place. The peace of nature - an ecosystem at perfect equilibrium, maintained through unapologetic force. A balance held by species of predator and prey - a natural state of order, reproduced in blood and bone each day as the former devour the latter and the latter reproduce, nature's arms race in which the two sides remain equal only through constant struggle. If you want True Peace, be prepared to fight Total War. The Spirit Science Peace Foundation is the only organisation in the world with the secret to unlocking true peace and setting humanity on course to a new future. In this new world, still to be born, will you be a master - or a slave? The choice is yours. Now or never. Join us. From a 1972 leaflet, as quoted in the 2005 book “Peace, Peace and there is no Peace: a history of the Spirit Science Peace Foundation” by Abby Fonda. From its founding in 1972 onward, groups from the Spirit Science Peace Foundation would be an increasingly common sight at anti-war events. Never fully part of the protest but always there, handing out leaflets promoting their own, idiosyncratic vision of peace through unending conflict, armed with megaphones that drowned out all but the most determined of peaceniks. On occasion, existing anti-war groups would raise their voice in opposition - yet at a time when the movement was increasingly fragmented and demoralised, such opposition fell on mostly deaf ears. Meanwhile, the SSPF - the “Sissies”, as they were known to their critics - tore through the anti war movement, spreading discord and division wherever they went. In moderate groups, they played the militant, the radical, every protest a potential riot and every symbol of “the man” a potential target. In more radical groups, the SSPF played the role of the peace police, there to ensure all activities remained peaceful, law abiding and above board, threatening to hand any would-be Weathermen over to the authorities. In every instance, the Peace Foundation brought a sword, dividing brother against political brother and sending large parts of the movement into meltdown, only to recast the peace movement in the Institute's own image, in the image of Clyde Pierre. Privately, Pierre was known to hold the peace movement in a contempt notably for its vehemence even by his vitriolic standards. In the 1950s Pierre had rejected Communism, seeing in it the power of an all-powerful state squandered on such frivolities as hospitals, schools and other humanitarian endeavours. So he saw in the anti-war movement a public sentiment that had managed to divide the nation, prompting riot and talk of revolution, only for that movement to be frittered away on dreams of a world without countries, without religion, without possessions, greed or hunger - a “brotherhood of man”, as one advocate put it prior to his death at the hands of an (allegedly) Amorality-inspired gunman. “One in every hundred has the potential to live a worthwhile life”, he was alleged to have commented. “The rest are sheep and shall meet a sheep's fate.” (Clyde Pierre, quoted in Peace, Peace and there is no Peace). Unknown to the public - and, even, to most of the ordinary people in the Foundation - at the same time as the Institute was promoting itself to the hippies and their progeny as a voice for peace, they were also quietly recruiting amongst the most reactionary parts of American society, those for whom hippies, the counterculture and the anti-war movement - alongside blacks, Jews, homosexuals and communists - represented everything they most despised. One incident during this period warrants special attention. On 15th Match, 1973, protestors had gathered in New York City in opposition to President Nixon's pledge to resume bombing raids on North Vietnam if the latter were seen to violate the terms of the Paris Peace Accords. Due to the short notice and chaotic nature of the protest there was little oversight on which groups would be part of organising, an opportunity the Foundation exploited to the full, ensuring that their slogans, leaflets and speakers would be the only ones heard. The Foundation also passed details of the protest and it's organisers to a group known as the Broad Street Brawlers. Named for their role in the Hard Hat Riot of 1970, when construction workers beat anti-war activists with abandon, the Brawlers were united by their love of the war, the army, guns and beer, and their hatred of long haired, countercultural peaceniks and communists. While the Institute were not responsible for the birth of the Brawlers, they acted from the start to control and manipulate the group - to the extent it was a group at all - for their own ends. On that day in 1973, the Brawlers, egged on through the afternoon by beer on tap and by rumours that one of the peace protestors had spat on a serving soldier, approached the evening's peace vigil with violent intent. Unknown to them, just as they had been informed of the protest, the peace protestors had been tipped off about their presence in advance. Some responded by sitting in the street and refusing to move, naively hoping to prick the Brawlers’ conscience into backing down. Others - including not a few of the Sicarii, the movement of lay members of the Institute fanatically loyal to Clyde Pierre and willing to impose his will by any means necessary - came equipped with bars and clubs and at least one pistol. When the two groups, the Brawlers and the peaceniks met, the result was absolute carnage. The riot lasted over two hours, beginning at the vigil on Wall Street and ending in a bonfire of flags, placards and clothing in Times Square. The final toll: half a million dollars in property damage, sixty people injured - and one dead. The dead man, David Brennan, was a construction worker from Brooklyn who had joined the protest on encouragement from friends. The bullet removed from his body turned out to be hand made with no indication as to its origins with the police, the peaceniks or the Brawlers. The case remains officially unsolved to this day, but was and remains a rallying point for hawks across the country. The Spirit Science Peace Foundation would ebb and flow over the years, winding down in the late 70s only to experience a rebirth in the 1980s with the opposition to cruise missiles. The Foundation would see another renaissance in the early 2000s, playing a prominent role in the campaign against war in Iraq - while another part of the Institute was busy selling weapons to both the American and Iraqi armies, and agents from OSA were whispering fraudulent claims of weapons of mass destruction into the waiting ears of MI5. While the Foundation is less active today, it continues to have a presence in the anti-war and anti-militarist movements, profiting both from arms companies and from those who oppose them, taking funds taken from pacifists, Quakers and others opposed to the military adventures of “the west” - and using them to sell weapons to nationalists, religious sectarians, terrorists, militants and other beneficiaries and opponents of US foreign policy. |
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| SSRI Exposed | Jan 20 2018, 08:09 AM Post #11 |
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Spirit Science Purification System While the Spirit Science Purification System would not be founded as a distinct entity until 1982, its origins go back further, to 1975 and the Feast or Famine Project and the work of Dion Bacchus. Born 1950 in Tucson, Arizona, Bacchus had spent his teenage years in and out of juvenile detention - and later jail - picking up a cocaine habit in the process. It was in 1972, while imprisoned for drug possession, that he came across a copy of Amorality, sent there by MacPublishing as part of their Prose for Cons Program. By his own account, studying the text transformed his life and the way he lived it, playing a key role in his being released early for good behaviour. Some would argue however that the presence of members of the Institute on the parole board played as much a role as any supposed change of heart. On release, Bacchus immediately joined the Institute proper, and spent the next few years studying and writing on the subject of addiction and applying the principles of Amorality and Spirit Science to its solution. Based in San Francisco, the Feast or Famine Project was the SSRI's first foray into drug treatment, initially kept restricted to members of the Institute itself. The belief was - and is - that the choice to use or not use a given substance is as neutral as the decision to harm or heal, to save a life or destroy one; all simply options, none more nor less valid than any other. Addiction, however, is a sign of weakness - to an Amoralist, the only sin, and to the Institute, an opportunity to be exploited with ruthless efficiency. Bacchus had noted while in prison that addicts, when in withdrawal and in particular when that withdrawal had recently been sated and the brain filled with endorphins, proved to be highly suggestible and manipulable - and that the consequences would last long after the moment had passed. And so came the project, circa 1975. Members of the Institute who were deemed addicts or liable to addiction - including those who were simply deemed “awkward” - were sent to live in a large house in San Francisco, divided into tiny bedrooms that functioned as cells, and larger, more luxurious ones overlooking the city. For one week, participants would be allowed to indulge their every desire, drugs of the highest quality, vintage alcohol, sex and violence, unrestricted and unconstrained. Waited on hand and foot, treated as aristocracy. For the next week, they would be confined to a tiny bedroom scarcely larger than they were, fed on plain rice and beans, kept awake for 20 hours a day to perform manual labour and listen to recorded lectures by the Founder - all while undergoing the most horrendous withdrawal. The results were remarkable - at least at first. During the Feast periods, patients reported feelings of contentment, release, wonderment, and above all - power. During the Famine periods, meanwhile, patients were observed becoming not only withdrawn and hallucinatory, but increasingly fanatical in their devotion to the Institute and the teachings of Clyde Pierre, an addiction as real and powerful as any opiate. Most significantly, those participating developed the ability to move from one addiction to another seemingly at will, aiming their dependency, passion, need for release, to whatever suited the moment. The Feast or Famine Project would come to a screeching halt after just a year and a half, when in 1976 three of its leading members were convicted of possession of class A substances with intent to supply. All three would be free within weeks under the terms of a still-undisclosed plea bargain; but by this time, the damage was done. The site in San Francisco was closed, never to reopen. But the Institute and Dion Bacchus remained committed to their vision. The Project continued in limited form, operating on a short-term basis in locations that would vary from month to month. By the 1980s, Bacchus had developed not only Feast or Famine (as it was then known) but a number of other approaches to the issue of drug rehabilitation, grouped together and packaged as the Spirit Science Purification System. Chief among these new approaches was the use of so-called “designer drugs” popularised during this period. Underground SSRI laboratories went into overdrive developing synthetic equivalents of whatever one might desire - alcohol and cocaine, cannabis and amphetamines, multiple orgasms, the strength of a madman - while remaining undetectable to standard drug testing. Reports from those who went through the SSPS - as recorded in the case of King vs the Spirit Science Purification System, 2010 - suggest that these substances, while replicating certain drugs almost exactly, lack any of the ordinary side effects in terms of hangover or visible debilitation, with effects deliberately refined to assist the user in appearing sober. They also, however, induce a level of addiction and dependency above and beyond even the most potent forms of heroin - which in turn breeds a vitriolic sense of devotion to the Institute, the only source available. Both usage and withdrawal trigger an increased fanaticism and a tendency towards violent, uncontrollable rage. Another pillar of the Purification System was and is the strategic use of mental health services. Users are encouraged to see those pressing them to quit as enemies, manipulators, the source of the very problems that lead the patient to addiction in the first place. The Institute, by contrast, becomes friend and confidant, supplier of indulgence and wisdom and strength. A final component of the Purification System is the use of alternative medicine - an alternative not only to the mainstream but to the world of crystals, reiki, homeopathy and other quackeries most often associated with the term. Instead, the Institute provides large quantities of mysterious substances taken from the most remote parts of the world, combined and administered in line with the medical theories of the Friends of Paracelsus (see below). Mainstream medications - including those for anything from heart disease and diabetes to psychosis and severe depression - are strictly forbidden. It is this part of the Purification System which has perhaps attracted the most controversy over the years, in large part due to its alleged role in the deaths of a number of individuals sent to the SSPS by the courts. In 2010, the case of King vs the Spirit Science Purification System saw Rachel King, mother of the late Scott King, sue the Institute for their complicity in his death. In this case, the court found that there was no conclusive proof of SSPS-assigned treatments being a direct cause of the death - due in no small part to the Institute having cremated both Scott and all paperwork relating to him on the very day he died. The court also however heard expert testimony from a Doctor Matthew Capaldi, who described the Purification System's brand of medicine as “incoherent and potentially lethal form of pseudoscience with zero scientific credibility”, and the Institute itself as “corrupt, sinister and dangerous”. By the mid-1980s, Ronald Reagan was riding high in the White House, at the crest of a wave of victorious conservatism sweeping the western world as socialist governments were toppled in the East. Under Reagan, the so-called War on Drugs became a reality on an unprecedented scale, with prisons filling up by the day and news headlines detailing the horrors of addiction and the drugs trade. And the Institute was there, ready and waiting. Reports have circulated for years - for example in the series I was an OSA Agent , authored by a former member of the Institute who had gone through the Purification System himself - about an alleged meeting held between Ronald Reagan and Clyde Pierre. Multiple former and current members of the Institute claim to have seen a photograph of the two of them together. While I have been unable to locate the photograph in question, the story has been detailed in enough reputable sources, over a sufficient amount of time, that I am reasonably willing to accept it as genuine. Quite aside from the Institute's contributions to the War on Drugs, Reagan was famously fascinated by the occult, meeting with astrologers and mystics throughout his presidency. The Institute also provided a global network able to act rapidly in transferring money, resources and people wherever they needed to go, and willing to break any law as needed or desired. The full extent of the relationship between Restaurant and the Institute, if such a relationship even existed, will likely never be known. It may be simple coincidence, for example, that the Institute's growth in Latin America during this period mirrors movements by the United States to expand their war on drugs internationally, and that the Institute's presence in a country invariably precipitated some sort of political or social crisis that required the US to intervene. On the other hand, of course, it may not. In the 1990s, the Purification System would become embroiled in the NYPD “merry go round" scandal. According to a series of articles in the New York Herald, the Purification System had played a central role in a conspiracy involving the police and a network of gangs throughout the state. The Institute would import drugs from overseas or manufacture them directly, then distribute them to local gang members. The quality of the drugs, amply backed by Institute-owned firearms, ensured their chosen franchisees would reign supreme. The police, meanwhile, would direct all their resources at eliminating rival gangs and arresting, imprisoning or killing their leaders. Those gang members who were arrested would, along with users who had failed to pay their tab, be sent by the courts to rehabilitation in the Purification System, bolstering the Institute's numbers and providing a steady income into the bargain. These claims, first made in 1995, have been verified by former members of the Institute as accurate, both in New York and worldwide. However, to this date only four members of the Institute have ever been convicted for their role in the conspiracy, all of them low level bureaucrats denounced by Dion Bacchus as failing to live up to the standards of Spirit Science. Today, the Spirit Science Purification System operates in over two dozen countries, with short and long term facilities and programs for both in- and out-patients. One recent inductee into the program is professional wrestling icon Alex Cain. Dion Bacchus remains the head of the program, restored to that position after a period of absence following the supposed death of Clyde Pierre and the rise of Henry Benson. |
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| SSRI Exposed | Jan 20 2018, 12:31 PM Post #12 |
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Friends of Paracelsus If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell. Jesus of Nazareth. Named for the Renaissance era alchemist, astrologer and medical pioneer nicknamed the Devil's Physician, the Friends of Paracelsus, the Spirit Science Research Institute's medical wing, was founded in 1978. Initially a research organisation set up by what would become the Spirit Science Purification System, the Friends of Paracelsus is, as per its introductory leaflet, “Dedicated to exploring the field of medicine through the lens of Amorality and Spirit Science and the eternal teachings of Clyde Pierre.” The FoP was founded by Dr Josef Eddy (born 1940), a doctor and faith healer associated with the Christian fundamentalist movement known as Stand, Don't Stumble. The SDS took Jesus’s instruction very literally, submitting themselves to medically unjustified surgery, medication, amputations and even poisonings as a way to avoid the temptation of sin. Dr Eddy was struck off the medical register and sued for malpractice in 1977 after three patients accused him of performing unnecessary surgery on them without either anaesthesia or consent. One, a woman in her forties, described having had her liver removed after being referred to him for alcohol-induced gastritis. Another, who had visited Dr Eddy for a routine STI check, left surgery to find he had been castrated. The case made the news, with the Doctor facing jail time and potentially millions of dollars in damages. At this point the Institute stepped in, agreeing to cover his legal costs in exchange for his assistance in developing a theory and practice of medicine that would reflect their teachings. After a shadowy plea bargain that saw Dr Eddy spend just one, symbolic night in a County Jail and the payment of an undisclosed sum to the victims, he and the Institute got to work. Where Dr Eddy had formerly been a lone voice supported by no-one other than his fellow believers, the Institute provided him with the resources and protection from law enforcement to see out his vision on a grand scale. One testimony, later retracted by the witness, details practices at the Friends of Paracelsus Centre of Perfection, Detroit, Michigan, circa 1983: I was homeless at this point, seventeen years old, hitch-hiking from city to city in an attempt to outrun parents and police, both of whom wanted me returned to a home I'd fled two years before. While I was on the road I got into a car crash, the guy who was giving me a lift turned out to be a drunk driver and crashed straight into a lamp post. I had no insurance, no ID, drivers license or anything, and given my situation I wasn't exactly eager to give up my identity to the authorities. Without any of that, regular hospitals wouldn't treat me. That was when someone mentioned the Friends of Paracelsus. They specialised in cases like mine - folks without insurance or identification, undocumented migrants, criminals on the run, drug addicts and sexual minorities, and others who figured they wouldn't get proper treatment elsewhere. So I was transferred to the Centre of Perfection, straight from the mainstream hospital I'd been at after the accident - transferred in the dead of night, as it happened. They patched me up - nothing major all things considered, a few broken ribs, one leg fractured, concussion. They brought me in, put me on a ward with a dozen other people. I remember the place didn't have windows, and all the staff wore plain masks of red, black or white - pretty weird but someone had said the place was run by some kooky religious group, so I figured it just came with the territory. The other thing I noticed, though not at first, is just how many of the folks there seemed to be missing things - one guy with a missing eye, a woman with her tongue amputated. I paid it no mind at first, you get all sorts in hospitals - but after a while it started to niggle at me, as did the fact I was clearly all but healed yet no closer to bring discharged. Then one day, the man in the bed across from me - seventy years old or so, clearly delirious - kept mumbling to himself, hallucinating people. Old friends, people he'd served with in the war, parents, siblings. It was sad in a way, but in another, seeing him relive happy times in a place like this was heart warming. One of the nurses was making her rounds, red mask, black robe. The man - I never learned his name - thought he was sitting in his favourite bar from the 1940s, reached and patted her on the ass with a little wink and a smile. Later that day, a group of nurses entered the ward, wheeled him away to theatre without saying a word. When they returned a few hours later, the man was unconscious, his sheets blood-soaked. He was missing a hand. I kept silent then, despite my mind racing. I started to pay close attention to what was being said, by the staff, the patients, little bits of body language that spoke volumes. I never said a word, even as the evidence piled up - the woman who had tried to get out of bed and wound up with her leg amputated from the knee down, the young man who seemed to be listening in on the nurses and had his eardrums pierced with red hot skewers. This last one should have been a warning to me - but it wasn't. I thought I was being subtle. Then one day, two nurses entered the ward, ordered me up and out of bed. I still remember the other patients, their faces turned away, downcast, the briefest flicker of pity passing over a few. The nurses walked me out of the ward, one on each side, taking me through seemingly unending corridors into the centre of the hospital. One of them stood behind me, his arms wrapped tight around my chest, holding me immobile. The other stepped forward, unlocking a red door and beckoning me to come closer. The stench was immense. I looked down, retched, tried to turn away but the nurse behind me forced me to look. A pile of human flesh, limbs and bones, easily fifty feet high. Some of them were clearly fresh, bloodied, some even identifiable. Others were decomposed, rotting, leaking out fluids into a hideous broth of human remains. It was the most disgusting thing I have ever seen. It was also the last. The nurse stepped forward with a metal scoop, gouged it into my eyes and before I could resist, plucked them out with a sickening pop. I remember the sound, a low sort of squelching thud, as they were added to the heap. Three weeks later I was dropped by the side of a motorway, alone, undocumented, blind and starving. It should be noted that this testimony was subsequently retracted and the case thrown out of court on a technicality. In 1987, the Friends of Paracelsus - by then having established a network of Centres of Perfection in the United States and United Kingdom, as well as playing a key role in the Spirit Science Purification System - branched out into the field of medication. In part, this meant the promotion of their own, idiosyncratic system of occult medicine - charms and rituals, sacrifices and potions, incantations for healing in a thousand long-dead languages. Concoctions were prepared and sold blending drugs from around the world, things that could kill or cure, show you the stars or send you mad depending on the dose. It also meant entering the world of mainstream medicine, applying to it Clyde Pierre's own unique vision. Small, failing drugs companies, providing medications for little-known illnesses that lacked the mainstream exposure to become sustainably profitable, were purchased and the cost of drugs multiplied a thousandfold. Other medications had their formulae changed, deliberately made to induce side effects for which the FoP, and they alone, had an effective remedy. Conspiracy theorists have claimed for years that the Friends of Paracelsus were behind the 1992 outbreak of so-called “supermeasles” in Miami, Florida. During July and August of that year, schools in Miami started to report an alarmingly dramatic rise in the number of students displaying signs of measles. Students reported temperatures of 45°C or more, plummeting without warning to the low 30s. Irritability gave way to vicious, murderous rage. A rash, bright, angry red, grew to cover almost the whole body, lending the afflicted a public mark of shame. Every child that displayed the rash was immediately banned from the school system, but the disease kept spreading. Claims that the Friends of Paracelsus were responsible for its spread stem largely from the fact that they were able to provide a medicine that would cure all symptoms within mere weeks of the outbreak of the infection. At a cost of $2000 per tablet, fourteen tablets per person and a population of thousands effected, the cost was immense - but with no alternative in sight, the city paid up. It is known that during this period there was a spate of burglaries from medical research facilities, with material on numerous diseases, measles included, going missing. Many have theorised that these samples could accidentally or otherwise have infected members of the public leading to the outbreak. Whether this was the doing of the Institute, or merely an incident they exploited for their own ends, remains to be seen. The Friends of Paracelsus would reach some small degree of national attention again in 2004, when a group of FoP-affiliated physicians were found to have been recruited by the US Army to oversee their “enhanced interrogation” programs in prisons in Iraq and Afghanistan. The prisons, later described by one investigator as “making Abu Grahib look like a prison camp”, were closed down after conditions were made public. Four physicians from the Friends of Paracelsus were jailed for their part on the affair; however, while their role in the prisons was widely acknowledged at the time, their connection to the FoP and the Institute was treated as an afterthought where it was noted at all. The 2010s saw the Friends of Paracelsus attempt to take over formerly state-run health services undergoing privatisation, with mixed results. So far, seventeen NHS Trusts in England and Wales have passed policies explicitly prohibiting the use of the FoP for privatised services, as well as blocking the sale of old NHS resources to the group or its affiliates. The organisation has however succeeded in being allowed entry to schools to provide education on subjects from sex to mental health - with predictably disastrous results. Dr Josef Eddy is now retired, his son, Dr Clyde Eddy, having taken his place. The son appears determined to follow in the footsteps of the father, having been expelled from medical school on no fewer than three occasions on charges ranging from theft to improper conduct with a cadaver. Today he is a regular fixture of late night television, urging members of the public to donate blood, plasma and organs to the Friends of Paracelsus in exchange for a significant reward and a recovery spent in one of their state of the art medical facilities. |
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| SSRI Exposed | Feb 8 2018, 01:22 PM Post #13 |
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The Manors It was not long after the Institute's founding in 1968 that Clyde Pierre began to act on his ambitions to go global. Already established in California, with a network of supporters in the United States and his native Canada, in 1973 Pierre and a band of supporters set out for the United Kingdom. Amorality already had a following there of course, Pierre's book having quickly become an underground classic for folks bored of the counterculture and out for something strong. A few celebrities - musicians and filmmakers mostly - had publicly endorsed the book, while remaining wary of the Institute behind it. Yet for the most part, it was a collection of interested individuals, lacking the organised base that had helped spread Pierre's teachings on the other side of the Atlantic. Nonetheless, when Clyde Pierre and his entourage first touched down in London on 8th March 1973, it was to a manufactured fanfare that would put Roman emperors to shame, with Amoralists flown in specially from the United States to play the role of adoring fans screaming like the Beatles and the Rolling Stones just showed up. He started out on a rapid tour of the country, visiting ancient monuments and archaeological sites, meeting with occult and political groups, members of the clergy - even attending parliament, and later meeting with a group of MPs as a guest of Dave J Lee, MP for West Beaming, the town in southern England that would become home to the Institute in the United Kingdom. The building that would become the Institute's Southern Manor, later simply The Manor, is located a few short miles outside of West Beaming. Built in the 1780s, it served as the country residence for the Cobham-Dees, the dynasty formed by the union of two great families of English sorcery. By the early 20th century, however, the property had fallen into disrepair. Having been brought back to code during the Second World War to serve as a POW site for particularly valuable Germans, it later served as a home for abused children, especially those deemed “difficult”. In late 1972, a few months before Clyde Pierre's visit, the home was abruptly closed without explanation, the children dispersed through surrounding towns. Attempts at the time to secure an explanation from the relevant authorities were unsuccessful, the director of the home having abruptly retired after unexpectedly coming into a large amount of money. The building itself, meanwhile, was put on the market for a fraction of its original asking price. Once the Institute had secured the building they set about rebuilding it in their image, adding a small castle, underground vaults, study rooms and a series of laboratories. The Southern Manor would also become home to Clyde Pierre's personal collection of obscure, endangered, sacred and cursed natural specimens, the animals and plants that would become the start of the Bestiaries. Ably described by the former OSA agent writing under the name Serpico, the Bestiary is the Spirit Science Research Institute's animal charity, notorious for the scandals that have followed it since its inception. Despite allegations ranging from welfare violations to illegal poaching of endangered species to genetic engineering and even animal sacrifice, the Bestiary is active and even popular in some locales, and remains a regular feature on Sunset Programming. In the early 1970s, it was simply the name of the animals brought with Clyde Pierre when he and his entourage moved into the Southern Manor, there to plan their expansion across all England and from there, Britain and the rest of the UK. Some of the Bestiary's efforts have been widely publicised, at least in their time - attempts to create mythical creatures such as the so-called “living unicorn”, formed by fusing together the horns of a developing baby goat, and the breeding of hybrids such as the liger or zonkey as a matter of course. Less known is that, in each of the Bestiaries - the zoo-come-sheleter-come-laboratory-come-abattoirs run by the Institute in fifteen countries around the world - the majority of both free growing plants and animal feed consists of psychoactives, in particular psychedelics. The effects on the animals, claimed to be the result of divination and possession by spirits, have become something of a niche tourist interest. Expansion in the UK was rapid, the Institute's brand of ruthless individualism, deliberately controversial imagery and open rebellion finding a natural home in certain niches of the nascent punk movement, as well as profiting from the same hippie, New Age and counter-cultural scenes that had provided such fertile ground in the United States. Paradoxically, while presenting the Institute's teachings as the climax of wisdom of both East and West and appealing to pacifists through the Peace Foundation, the SSRI would also make a concerted effort to recruit from the far right. In the 1970s, the National Front were riding high at a peak of both grassroots activity and mainstream acceptance, while mass opposition had yet to consolidate. The Spirit Science Research Institute made a direct effort to reach out to and recruit from their ranks, frequently using former NF members and other nationalists as bodyguards at Institute events and as frontline members of the Sicarii. A leaflet of the time, excerpted from Union Jackboots: The Far Right in Britain, 1970-1988, summarises the Institute's approach: Brothers and Sisters! Today you stand, march, fight. You take to the streets, standing for strength, dominance and the drive to survive, to purge society of the parasites that would hold us back from greatness. Yet - take a look around you. Is this truly the Master Race? This ragtag band of semi-literate, wheezing, overweight alcoholics clutching at a flag of whose history they know nothing, cannon fodder for politicians out for little more than a quick payday and their name in print? Strength. Discipline. Ruthlessness. Purity. Dominance. These virtues are to be praised. Why, then, do you allow yourselves to be held back by the weak and infirm, freeloaders and fools, the most pathetic and degraded of humanity granted delusions of strength by virtue of skin tone or passport? Nationalists are strong. Nationalism is an ideology of weakness. You deserve better. You deserve Amorality. Join us. As the Institute expanded across the country, they saw a need to establish a parallel base in the North of England, the two of them envisioned as a pair of jaws fixed to devour the country. As envisioned, the two would eventually be joined by parallel headquarters in Edinburgh, Cardiff and Belfast, and by a presence in the Republic of Ireland. But first, the North. After a great deal of searching, they would settle on a property in the Yorkshire Moors as the site of the Northern Manor. First built in the 1810s as a private retreat for a wealthy family who lived nearby - exact records were lost following a fire at a nearby church a few years after its construction - the Northern Manor was hidden away deep within the woods of the Yorkshire Moors, all but inaccessible by foot and camoflagued from the air by strategic use of foliage. As such, it offered the ideal combination of grandeur and privacy that contrasted with the Southern Manor’s more public face. Local folklore had it that the owners of the building were involved in obscure, possibly blasphemous experimentation and that it was their actions which brought about the fire at the church. Allegedly, each year on the anniversary of the fire a green glow could be seen rising from the building, shining bright through the thick forest that surrounded it. By the time the Institute purchased it the building had been locked in legal arguments and all but forgotten for decades, the claimants unexpectedly agreeing to immediate and unconditional sale shortly after a joint meeting with Institute representatives. The site would serve as a private retreat for high ranking Amoralists and favoured guests, as well as a study centre for Clyde Pierre himself. It is alleged that beneath the Northern Manor lies a secret vault, gone to a collection of Clyde Pierre's writings in his own hand. Whether this is true remains unknown. In the mid 1990s, the site was subject to a mysterious fire that destroyed part of the building and surrounding forest, left to burn for some time before the flames abruptly extinguished themselves. Rumours abounded, of some sort of occult ceremony or chemical experiment gone awry. Institute authorities initially blocked every attempt at investigation, eventually agreeing to a brief visit by a group of handpicked fire experts and forensic investigators, who would go on to publish a paper attributing the fire to a simple oven malfunction. From then on, the Institute abandoned the site altogether, making the Southern Manor - now simply the Manor - their base for all England. Their former base in the North reportedly became home to squatters in 2003, and remains so to this day. The Institute's fortunes in the UK would wax and wane, reaching a peak in the 1980s and riding high through the 90s, only to decline in the 2000s as critical information began to filter out through the internet. After the economic crash of 2008, however, a new generation of Amoralists would be drawn in by the Institute's promise of true liberation and the strength to overcome the petty grievances the world might throw one's way. Amidst the growth of both the far right English Defence League and the anti-capitalist Occupy movement, the Institute found acceptance with a new generation who were either unaware of or actively skeptical toward the allegations of abuse their older peers accepted as gospel. For those young, jobless, directionless and shut out of higher education, the Institute represented away out, something to give the world structure and to grant power in a society that wanted you powerless. The Southern Manor - renamed as simply the Manor once its northern counterpart was abandoned in the 1990s - remains active, open to the public on a few occasions each year. Attempted police investigations, on charges ranging from unlawful imprisonment to narcotics manufacturing to animal welfare violations, have uniformly been halted before charges could ever be brought. The current head of the Spirit Science Research Institute in the United Kingdom is Jennifer Summers-Lee, based at the Southern Manor but more often found at the Institute's exclusive hotel in the centre of the City of London. Summers-Lee is probably best known for her infamous interview with the BBC in 2009, subject of both endless mockery and memes on social media for her wild-eyed attempt to place a curse on interviewer David Carling, and conspiracy theories stemming from Carling's death in a car accident nine months later. |
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| SSRI Exposed | Mar 19 2018, 04:19 AM Post #14 |
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IV: The birth of OSA By the mid-1970s, the Spirit Science Research Institute had created a formidable intelligence infrastructure, capable of infiltrating governments, corporations and religious institutions, and - as the Collette Pook incident demonstrated - of shutting down criticism with ruthless efficiency. It was also an infrastructure which stood divided. First there were the Gadiantons, twelve members of the Outer Courtyard of the Elect, handpicked by Clyde Pierre himself to enforce his Will before the Institute was even founded. These twelve in turn sought out others to do their bidding, with or without their knowledge, lending them a strength that far outstripped their number. They formed an elite group within the Institute, each taken from a different branch of the Elect, answerable only to Clyde Pierre himself. Then there was Recidivus, the network of former and current intelligence agents headed by Lady Jane Summers. When the Institute was founded in 1968, the Recidivus network was transplanted into it wholesale. They retained their symbolism and insignia, their internal structures, were permitted a level of contact with the outside world denied to most Institute members of their standing - a fact which generated obvious resentment. Members of Recidivus were also generally - according to court documents submitted in 1981 - perceived to be arrogant toward other branches of the Institute's intelligence apparatus, regarding them as unqualified amateurs They were nonetheless expected to reject all former beliefs, practices and loyalties and embrace the Institute and the teachings of Clyde Pierre. Those who refused or showed hesitation were swiftly rooted out. Most often, they would be handed back to their home intelligence agencies with a list of their supposed crimes, contributing to the growing and uneasy relationship between the Institute and security services around the world. And last, the Sicarii. Originally a grassroots movement of members of the Institute fanatically loyal to Clyde Pierre himself, the Sicarii had rapidly developed into an organised force in its own right. A network of lay members capable of destroying not only high profile targets such as journalists, politicians and other inconveniences, but those people one might encounter in everyday life who stood in the way of the Institute - concerned friends and relatives, local busybodies and the like. Alongside these three - depicted as three pillars at the entrance to the temple of Amorality - stood a range of more localised or specific groups. The Friends of Paracelsus maintained a network of informants within major medical organisations enabling them to circumvent any investigation before it began. The Spirit Science Peace Foundation was widely known to maintain dossiers on rival anti-war groups and activists opposed to the SSPF’s involvement. The faction of the Order of the Oncoming Storm which had joined the Institute on its inception maintained heavy surveillance - and, allegedly, infiltration - of the remnant of the Order that had kept an independent existence. Supplementing all of the above was - and is - the Institute's extensive propaganda apparatus. The tract-style writings of former judge Dale Jefferson and articles of journalist Matthias Burroughs, combined with the films of Catherine Riefenstahl, gave the Institute a popular reach into both the mainstream and the counterculture. Over the years, a small trickle of celebrities had found their way to the Institute's door, though not on anything like the scale of the 1980s and onward. While many of these materials focused on propagating the ideas of Clyde Pierre, they also served the purpose of demonising certain hated groups, and - in particular through articles in the gutter press written by Burroughs under a dozen pseudonyms - of undermining dissent as soon as it arose. In all, while ruthlessly effective and and able to shut down enemies of the Institute, the intelligence apparatus which had assembled by the late 1970s was one of unclear boundaries and different, often competing agendas. It was only after two major incidents that decade - the Pierreville Incident, and the subsequent revelations of Operation Cinderella - that this tangled web would be streamlined and centralised into OSA as it is known and feared today. |
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| SSRI Exposed | Mar 19 2018, 04:24 AM Post #15 |
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The Saved Souls Revolution International Critics of the Institute, both its teachings and actions, had been present almost from its inception in one capacity or another - distressed parents, spouses, offspring tearfully wondering why their loved one wouldn't come home, why they suddenly seem so full of hate. As detailed above, the journalist Collette Pook attempted to expose the actions of Clyde Pierre early on and paid a heavy price. By the mid-1970s, a small group - predominantly parents of people who had joined the Institute and severed all contact - had begun to meet in Los Angeles, and held regular discussions about the Institute and what to do about it. At first, their activities were limited to private discussion, tracking the Institute's events, and - for the particularly daring - sending letters to city councillors that inevitably went unanswered. Then a few of them decided to go a step further, attending the huge rallies and recruitment drives the Institute held at this time, with leaflets and cassettes detailing their experiences of the SSRI and warning people away. The Institute's response, at least at first, was disarmingly moderate. Local journalists were invited into the House of the Will and given a guided tour, alongside the Mayor of Los Angeles and the Chief of Police. Members of the Institute were interviewed and confirmed they were there of their own free Will, praised the name of Clyde Pierre and denounced critics as misinformed at best, actively malicious at worst. Those members of the Institute who had family among the critics issued a joint statement rejecting their claims - of family separation, physical abuse, false imprisonment, forced labour - as “absurd”. The families themselves were depicted as manipulators and jailers standing in the way of their freedom. Nevertheless, the critics persisted in their cause, rallying under the name of the Saved Souls Revolution International. Probably the organisation's greatest achievement during this period was the widespread circulation of a recording of Clyde Pierre, apparently at the House of the Will, taking part in the interrogation of a man later identified as Dr. Mitchell Summers, husband of Lady Jane Summers. The recording would be publicly aired, only once, by a pirate radio station based in a garage that burned down in an unexplained fire a few weeks later. Some have credited this broadcast with a statistically significant uptick in the suicide rate at this time, particularly among those 18-25. One listener, a survivor of the war in Vietnam, described it simply as “hell, if hell were a sound.” In early 1979, the Saved Souls Revolution International organised a public rally in Exposition Park, the same place where, in 1968, Clyde Pierre had launched the Institute that made him famous. The rally was aimed at countering the Institute's PR offensive, featuring friends and loved ones of members of the Institute and even a handful of early defectors. The day of the rally - 24th February 1979 - saw the Institute hold an open day at the House of the Will, inviting representatives of the local community alongside business leaders and politicians to have a look round. Each was presented with a copy of Amorality and introduced to various high ranking Institute officials. At 2:30pm, as the rally at Exposition Park was in full swing, a bomb went off at the entrance to the House of the Will. One man, a passerby who was not even part of the event, was killed by shrapnel; two more, a local priest and an aspiring actor, were seriously wounded. The priest, Father Thomas DeLaney, would go on to lose his left hand and three fingers on his left as well as being rendered legally blind when shards of glass filled his eyes. Responsibility for the bombing was never claimed. However, a box was found nearby containing over a hundred photocopied leaflets from the Saved Souls Revolution International, while the Institute presented over a dozen handwritten death threats they claimed had been sent over the weeks leading to the rally. The leadership of Saved Souls were arrested later that afternoon on charges of conspiracy. The trial would drag on for several months, during which the accused found themselves being publicly interrogated on anything from their sexual history to drug use to political opinions. More than one of the accused broke down crying on the stand; almost all reported having to see a counselor by the time it was over, and for some time afterwards. While the investigation proved without question that figures associated with Saved Souls could not have been responsible, the movement suffered a damaged reputation from which it would never recover. A few years later, the fallout from the Pierreville incident would bring to light evidence suggesting the attack was in fact an inside job, designed to elicit sympathy for the Institute and provide a public justification for their actions against their critics. It was also alleged that Saved Souls itself has acted as a honeypot of sorts, attracting the Institute's enemies to one place where they could be more easily monitored. By this time, however, public attention had moved on, and any attempts at a new investigation were promptly quashed. The Saved Souls Revolution International would continue in much-diminished form, nearly dissolving in the 1980s before seeing a resurgence online in the 90s. Today its place in the murky world of opposition to the SSRI has largely been superseded by a new generation of critics wary of its past and of claims - occasionally backed by evidence - that it remains effectively an information gathering exercise for OSA. |
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| SSRI Exposed | Mar 19 2018, 04:35 AM Post #16 |
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The Pierreville Incident By mid-1979, the Institute was riding high. The small community of critics that had started to raise its head had been swiftly and efficiently shut down, even the most mild of critics now self-censoring for fear of seeming to condone terrorism - a word the Institute deployed regularly to describe not only the bombing but the work of journalists and campaigners before and after it. It was in August of that year that the Institute began to purchase property in the small town of Buffalo, Oregon. At first, it was carried out quietly and through a web of legal front organisations and pseudonyms - the Centre for Life, Youth, Dedication and Excellence; the Foundation for Advanced Knowledge and Education - who purchased empty property in the area, converting it to shops that seemed to survive despite seeing few to no customers. Members of the Institute started to be seen around the town, noticeable for their plain grey business suits and clear out-of-state accents. While few of the newly opened shops made their association with the Institute explicit, the sudden influx of both strangers and business attracted attention in the town of just 1,500 people. By the end of the year, the Institute had purchased two entire residential streets - some homes having sat empty for years in the economically depressed town, others suddenly becoming available as owner after owner sold up, most leaving Buffalo without explanation. Several properties on the town's high street had similarly come into their possession. Now well established, the Institute began to organise publicly, holding large rallies in the town centre bolstered by Amoralists bussed in from outside. SSRI-affiliated shops began to sell items at a loss, granting them lower prices with which local stores could not compete. Copies of Amorality were sent to every household in the town, while pressure was brought to bear on the local school board to include the teachings of Clyde Pierre on the curriculum. Residents reported that each week, large black buses emblazoned with the atomic symbol would arrive in town, unloading anything from ten to fifty members of the Institute ready to make Buffalo their home. Even with the property the Institute had already required, demand quickly outstripped supply, leading to the creation of a slowly expanding collection of trailer homes on the edge of town. These developments did not go unnoticed. As was frequently the case, much initial opposition to the Institute came from the established church in the town, the First United Church of Buffalo. The FUCB had roots dating back to the town's founding in the 19th century with a small church named simply the Church of Christ in Buffalo. With the outbreak of the American Civil War, the church split between those factions loyal to the Union and those, citing Oregon's history as a white state, who favoured the Confederacy. Large numbers of the former group would go on to fight and be killed during the war, with the result that, with the war over and the two factions united, the pro-Confederate faction held the balance of power. By the 1970s the church had largely come to accept desegregation, while losing none of its fundamentalist conservatism. In the Institute, the church saw nothing less than a vehicle for the antichrist himself. Yet despite - or even because of - the weekly sermons railing against the “fruit of his loins”, as they became known, the Institute's presence in the town continued to grow. Some residents favoured a more direct approach. Armed patrols started to take place around SSRI areas of town and the trailer park. Posters went up inviting people to a “grey squirrel hunt", widely recognised as a euphemism for Amoralists with their grey business suits. Scuffles between SSRI youth and students from the local high school became a regular occurrence. The major flashpoint came in early 1980. The town was due to have elections for the local council. The election would also feature a ballot proposal that the town be renamed Pierreville. In the months leading up to the election, increasing numbers of Amoralists flooded into the town, prompting a panicked council to add a measure of dubious legality requiring citizens to be resident for at least three months before being granted voting rights. The SSRI flooded the town with propaganda alternately promoting the SSRI's chosen slate of candidates and the Pierreville proposal, and threatening a host of unspecified consequences should the vote go the “wrong” way. Opponents of the Institute grew equally fervent, holding public meetings where concerned residents could air their views - meetings that would inevitably descend into shouting matches if not outright violence. On the day of the election itself, the Institute deployed a van which drove around the town, transporting SSRI voters to the polls and using a loudspeaker to inform residents in the rest of town that the election had been cancelled. At around 2pm, news broken through local radio that a polling station in the town centre had been closed down after multiple residents complained of severe sickness, vomitting and stomach cramps, all of which only began after they had gone to vote. Later medical tests showed exposure to salmonella, traced to the salad bar of a small restaurant located next door. On the day, all fingers pointed to the Institute. While police insisted they could not prove foul play, a group of local residents calling themselves the Squirrel Busters set out with guns, Molotov cocktails and whatever other weapons they had to hand, determined to drive the Institute from the town. Their first stop was the trailer park. The Institute had evidently been tipped off, with almost all of the trailers standing empty. Those Amoralists who were still there were jumped on and beaten by the mob, who also set fire to the trailers before returning to the town proper. A rumour has spread among the Squirrel Busters that the Institute's members had forced their way into the church and were gathered there waiting for the election results. They made their way through the town centre, attacking Institute-owned properties as they went. That same day, a similar rumour - spread by anonymous phone calls and word of mouth - had spread amongst churchgoers. Anonymous voices alleged that members of the Institute, worried the election would not go their way, had planned to take the town by force and had the church as their first target. Consequently, when the faithful saw the Squirrel Busters advancing on the church, they naturally assumed this was the Institute out to seize control - while the latter assumed that the crowd holed up in the church were Amoralists. The addition of a few personal grudges and a general sense of mistrust in the community only added to the tension. A report published the following year suggested that the fighting began when an unidentified man amongst the Squirrel Busters hurled a rock at the church, smashing a window and prompting a short burst of gunfire in response. A string of Molotov cocktails from the mob forced the inhabitants out of the church, many of them armed, triggering a riot which would quickly spread throughout the small town. By the time the clashes ended, nearly forty eight hours later, large parts of the town centre had been burned to the ground. The trailer park was completely demolished, while an estimated seventy to eighty percent of homes had suffered some form of damage. Three residents were dead, hundreds more injured and twenty five reported missing. Of the missing, several would later resurface in nearby towns, claiming that they had been swept along with the crowd when the Institute evacuated its people. Others would join the Institute, while still others were never seen again. It was the Pierreville Incident which would elicit the Institute's first high profile controversy. It was also this incident which would lead to the exposure of Operation Cinderella. Residents of Buffalo would disperse into the surrounding towns and cities. Today, all that remains of the small town is a few burned out buildings and a plaque which reads simply “We lost - we all lost.” |
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| SSRI Exposed | May 22 2018, 12:52 PM Post #17 |
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Operation Cinderella I joined the Spirit Science Research Institute in 1970. They had approached me after an anti-war rally - the Peace Foundation had seen themselves run out of Central Park, New York, over their leaflets suggesting the only way to peace was for the US to nuke the USSR and vice versa. The leaflet, “MAD Isn't Mad”, had become something of a collectors item for its advocacy of peace through nuclear holocaust, but I'd never encountered them in the flesh. They got run out of the rally that day, but something in them piqued my interest. Rumours held that it was all a work, an elaborate prank or a way to discredit the anti-war movement, didn't seem sufficient. Plausible, certainly - these were the days of COINTELPRO, our heroes kept getting gunned down or locked up or exposed as state agents. The idea The Man might be trying discredit us by association with some particularly outlandish ideas wasn't out of the question. Yet something in them spoke of sincerity, however outlandish it might be. A few days after the rally, I picked up a copy of Amorality from the campus bookshop. By the end of the week, I had written to the address in the back asking for more. Next it was a camp held by the Spirit Science Peace Foundation that ended up closer to ROTC than the peace and love fest it was presented as. I ended the camp swearing allegiance to Clyde Pierre and the Spirit Science Research Institute - and the rest is history. Pretty soon they had me back out on the streets, infiltrating activist groups of all stripes - peaceniks, environmentalists, Communists, all those deemed a threat or simply an inconvenience to the Institute's ambitions. We would join an organisation, identify the points of division, exploit them, draw dissidents to our side while presenting ourselves as a neutral third party. Otherwise solid activist groups found themselves splitting into mutually opposed factions, pursuing ever more extreme methods or marching into the dead end of electoral politics. Suddenly we accomplished more than the FBI ever dreamed of - not merely disrupting or destroying the group's we targeted, but using them to promote an agenda set by an Institute few of them had even heard of. Some groups couldn't be broken, some individuals couldn't be swayed or deterred. I can't claim to know what happened to all of them. I do know some are languishing in jail even now. As for the rest… You ever read in the news about some prominent activist getting busted, beaten up of shot - by the cops, the Klan, whoever - and wonder how they knew exactly when and where to best target them? I don't. Not any more. Anonymous testimony, 1980, The People Versus the Spirit Science Research Institute. After Pierreville, the Spirit Science Research Institute crashed into public view on a mass scale for the first time. No longer the subject of the alternative press, hippies, evangelical Christians, occultists and conspiracists, the Institute saw coverage by mainstream television and press across the United States. The incident would reverberate across the Atlantic, with the BBC's Panorama producing an episode devoted entirely to Clyde Pierre and his Institute. This episode featured a rare television interview with Clyde Pierre himself, carried out on the deck of the Ahasuerus, the Institute's newly acquired ship on which Pierre would see out the duration of the trial, staying in international waters for fear of arrest should he set foot in the United States. In it, the interviewer asks a series of mostly unexceptional questions - the origin of the Institute, of Amorality, the recent events in Pierreville and the Grand Jury investigation. Yet towards the end, the mask of journalistic independence slips, and the interviewer asks Pierre if he has ever considered that he could simply be mad. “Ah yes!” replies Pierre with a sudden energy. “The only man who never thinks he's mad is a madman!” The public hysteria was enough to prompt the Attorney General to announce a Grand Jury investigation, initially into the events in Pierreville, but gradually expanding to include charges ranging from theft, unauthorised distribution of classified material, vandalism, human trafficking, narcotics distribution, and even grave robbing. Hearings would drag on from 1980 to 1983, and would see no fewer than two hundred witnesses, forty defendants, and an ever expanding circle of lawyers, judges, jurors and journalists. Of the highest ranking members of the Institute to take the stand, only Clyde Pierre himself was absent. My case was different to most. I wasn't a member of the Institute who had infiltrated the CIA; I was a CIA agent who had had enough and turned to the Institute. It was 1978. Vietnam was over and done, the civil rights movement was lost for direction. We'd flooded the right areas with coke and heroin and left whole communities incapacitated, a generation anaesthetised to prevent a recurrence of the battles of the 50s and 60s. But what's a soldier to do once the war is lost and won? There were new battlegrounds of course, old targets brought to new prominence. Latin America, the Carribbean. But it wasn't the same, not for me. Honestly I couldn't give two fucks if a bunch of Latinos take some US company's factories - which is all that “anti-communism” was really about, not democracy and all that crap. Not my priority, not my problem. So when I got back to my apartment one day, faced with a man with my file, photo and movements for the past six months, saying he was a “Gadianton” and had an offer - let's just say he had my attention. I'd heard rumours over the years of course, of a shadow network of renegade intelligence agents from all over the world. It was a conspiracy theorist’s dream, the figure of Lady Jane Summers featuring prominently. When, as sometimes happened, a fellow agent disappeared without warning, we would always joke they'd gone to join Recidivus. And now here was Recidivus standing before me. A network formed after the Second World War, I was told, which a decade ago had joined with others to form the Spirit Science Research Institute. My first assignment was simple, to pass them details on a left-leaning politician in the UK who was standing in the way of their projects in the north. I did as they asked - for a considerable reward - and within weeks, the British press were filled with details of the man's personal life that would destroy his reputation and his career. At first, I would pass them information on an as and when basis, requests being left in code on the receipts at my local cafe. But eventually, I took the plunge and joined with Recidivus - and the Institute - for good. I do not apologise for what I did. Why should I? Were I a Soviet agent who had betrayed the KGB to side with the United States, you would laid me as a hero. All intelligence work is legalised torture and deception. The only difference is one's loyalty. My loyalty is to the Founder. Anonymous testimony, 1981, The People Versus the Spirit Science Research Institute. One by one they took the stand - men and women, young and old, current and former members of the Institute, friends and family of those who joined and were never seen again. Slowly, a picture began to emerge, of an organisation that had got its fingers into nearly every facet of life. Intelligence agencies, banks, churches, foreign embassies - all were targeted by the Institute's security apparatus, mined of information and manipulated in the direction the Institute desired. Even charities were not immune. In one striking case, documents submitted by a former member of the Sicarii detailed that movement’s attempt to take over the British Mental Health Association in response to comments by their leadership describing the Institute as “psychologically damaging and ethically repulsive”. Within days, the BMHA was inundated with almost identically worded applications for membership from across the country, followed shortly by a string of proposals from local branches demanding that “freedom of conscience and lack of conscience” be added to the organisation's constitution. While the efforts were ultimately unsuccessful, they did result in a public apology and a retraction by the chair of the Association, and a £250,000 “donation” to the newly formed Friends of Paracelsus in exchange for calling off their efforts. My focus was the critics, apostates, friends and family - the community of enemies of the Institute that was tiny but growing by the day. They called themselves the Saved Souls Revolution International, set out to free those enslaved by the Founder - as they saw it. So we launched the Trust Operation. Had our operatives infiltrate the group, drive them in whatever direction best suited us at the time. Used them to spread conspiracy theories, to instill a fear of the Institute into any would-be freedom fighter. Probably our biggest operation was on the day of their big rally in Los Angeles. As enemies of the Institute gathered at Exposition Park in protest, a bomb went off at the House of the Will, spreading injury and destruction. I can't say for certain that was one of ours - our operations were kept secret even from one another. But realistically, who else would it be? Even if it wasn't agents of the Institute, members of the Sicarii, who actually laid the bomb, you can be damn sure they're the ones who put the idea in some gullible fool's head. Even at the time, there were rumours of it as a false flag, a setup to discredit our enemies by association with terror. What they didn't realise - the activists, alt journalists, cranks standing on street corners giving out home printed newsletters - is that they were playing into our hands. From then on, any sufficiently outspoken critic of the Institute would be immediately accused of being an undercover agent for the Institute, with the more paranoid and fanciful of our enemies doing more to discredit their fellow critics than we could ever dream. My advice to anyone trying to stop the Institute: don't. Just don't. Anonymous testimony, The People Versus the Spirit Science Research Institute, 1982. It should be noted that during this same period covered by the Grand Jury investigation in the United States, officers in the United Kingdom were investigating police corruption and collaboration with organised crime. The full results of Operation Countryman, as the investigation was known, have never been made public, allegedly due to their evidence incriminating everyone from the chiefs of police and heads of business to Freemasons and the royal family in a web of corruption and fantastic wealth. I believe that, in truth, the results of Operation Countryman have remained secret even to this day at the behest of the Spirit Science Research Institute, seeking both to protect their own activities from public scrutiny and to maintain a vital source of blackmail on Britain's legal and criminal elite. By 1983, the Grand Jury investigation had concluded. Leading members of the Institute past and present had taken to the stand and confessed to their part in what had been codenamed Operation Cinderella - a joint effort of the Institute's many constituent intelligence organisations to infiltrate, disrupt, redirect and manipulate some of the most powerful institutions in the world. Twelve leaders of the Institute would go to jail for their part in Operation Cinderella. Dale Jefferson would have been the thirteenth but died in 1982, allegedly as a result of a heart attack. Clyde Pierre himself spent the duration of the trial out of the country, living in international waters aboard the ship Ahasuerus. Eventually, the Grand Jury found him guilty only of a single count of tax evasion. On his return to the United States, Pierre would a single night in jail and pay a symbolic fine of one hundred dollars - a small price to pay for his role in a conspiracy described by one juror as “What Watergate has nightmares about”. |
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| SSRI Exposed | May 22 2018, 12:54 PM Post #18 |
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The Birth of OSA By the time the Grand Jury investigation concluded, it was clear that something had to change within the Institute. Pierreville had shown that they could not yet simply seize power on their own terms. The subsequent investigation, as well as placing an unwanted spotlight on some of the Institute's most influential and established members, exposed an intelligence apparatus that was fragmented and contradictory, riven by internal disputes and factionalism. In their place, Clyde Pierre set about the creation of a single organisation that would answer to him and him alone. Gone would be the fiefdoms of Recidivus, the Gadiantons and the Sicarii, each with their own structure and loyalties and turf they defended with bitter tenacity. Gone too were the ad hoc intelligence structures put in place by the Friends of Paracelsus and other divisions of the rapidly expanding Institute. In their place was a new organisation, created from scratch from the ground up, designed by Clyde Pierre himself. An organisation that would act with ruthless efficiency and unapologetic force - a scalpel, as Pierre saw it, with which he could cut into the sickly body of the world and cut out the cancer of Morality and compassion. That organisation would be named the Operational Security Agency. Or, as it is known and feared through the world to this day - OSA. |
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