[CTRL] [17b] Treason in America -- From Aaron Burr to Averell Harriman

[Kris Millegan]

 -Caveat Lector-

Treason in America -- From Aaron Burr to Averell Harriman
ANTON CHAITKIN (C)1984
New Benjamin Franklin House
P. O. Box 20551
New York, New York 10023
ISBN 0-933488-32-7
--[17b]--
This book has been out of print for years, but  a new second edition is just
out. Highly recommended, there are charts, pix and more. Only $15.00 retail.
Om
K
-----
First Battle For The American West

John Wesley Powell's "Report on the Arid Lands" was presented on April 1,
1878, to Interior Secretary Carl Schurz, who promptly ordered it printed and
distributed to the Congress.

The battle was now joined. The headquarters of the shut-the-West forces was
the home of Mr. Henry Adams on H Street in Washington. Here gathered an
intimate circle of anglophile strategists taking part in the showdown:
Interior Secretary Carl Schurz; New York Congressman Abram Hewitt, the
National Democratic Chairman, who guided the British-backed Specie Resumption
Act through Congress; Clarence King, leader of one of the Western surveys;
and Othniel C. Marsh, the nephew of Anglo-American banker George Peabody and
a friend of the top racial ideologues in British science, Thomas Huxley and
Charles Darwin.

On April 3, 1878, the 80-year-old Smithsonian Secretary Joseph Henry died.
Henry had also been president of the National Academy of Sciences, where he
was immediately succeeded by Othniel C. Marsh, who was notorious as an
opponent of geologist Ferdinand Hayden.

On June 20, 1878, Congressman Abram Hewitt inserted a clause in a general
appropriations bill referring the question of the Western surveys to the
National Academy of Science for advice and suggestions to the Congress. In
August 1878, Academy President Othniel Marsh appointed a committee to
"investigate" the surveys; all committee members were opponents of Hayden,
who stood for development of the West. Prominent on Marsh's committee was a
close friend of Marsh and Adams, astronomer Simon Newcomb, of whom we shall
hear more later on.

While Secretary Schurz and John Wesley Powell worked closely together to
soften up the Congress, the Academy prepared a report calling for all the
Western surveys to be consolidated under Carl Schurz's Interior Department,
eliminating Hayden's role, and for the appointment of a Public Lands
Commission to implement Powell's Arid Lands concepts as the new national
policy. The Academy report was ready on November 6, 1878. On November 16 a
formal organization of the anti-development forces was established under the
name of the Cosmos Club. Harvard University's own biography(6) of Henry Adams
describes the policy warfare:

Inevitably Henry Adams became involved in the rivalries arising from the
overlapping of the surveys and the differences in their methods. There were
differences also over the political and economic implications of their work,
especially over Powell's revolutionary proposals for conservation of the
Western lands. The clash of rival ambitions erupted into violent public
controversy.... [Othniel] Marsh, sponsored by [Clarence] King and Powell, had
just succeeded Joseph Henry as President of the National Academy of Science
and Adams was drawn into his camp in opposition to Ferdinand Hayden....
Scientists leagued with their chiefs until the behind-the-scenes activities
in the clubs of Washington resembled rival conspiracies, as they jockeyed for
control of the proposed reorganization of the Surveys.

It was natural that King and his allies should gravitate into a scientific
and social organization of their own, especially when it became obvious that
their group would carry the day.... the Cosmos Club. Its purpose was "to bind
the scientific men of Washington by a social tie and thus promote that
solidarity which is important to their proper work and influence." Major
Powell . . . became the first President.

Henry Adams joined the original promoters as an "author" . . . and was made a
member of the first Committee on Admissions. Among the many notable founders,
beside King and Powell, were men like Spencer Baird, [the new] Secretary of
the Smithsonian.... Year by year the roster came to include many other
distinguished friends and acquaintances of Henry Adams: Francis Walker,
Superintendent of the Census.... [astronomers] Samuel Pierpont Langley, and
Simon Newcomb....

The excitement over the impending consolidation grew fiercer from day to day
with Hayden's "spies" reportedlly tracking down every rumor. King hurried in
and out of town at frequent intervals, making his headquarters at the Adamses.

Why Hayden's American nationalist "spies" were to prove less effective than
their British opposite numbers may be explained in part by the formidable
connections of geologist/raconteur Clarence King. King was a real gentleman:
"I wish it could be intimated in my life and engraved on my tombstone that I
am to the last fibre aristocratic in belief, that I think that the only fine
thing to do with the masses is to govern and educate them into some semblance
of their social superiors."(7)

Clarence King's social superiority began with his grandfather, Samuel King,
senior partner of the King & Talbot China-trading firm in New York. Around
1806, old Samuel King hired a cousin of his named David Olyphant (1789-1851)
into the firm; David's father had emigrated from Scotland and changed his
family name from that of his uncle, Lord Oliphant.

>From the King firm, David Olyphant struck out on his own, eventually hiring
Clarence Kings father James R. King and uncle Charles W. King into his new
Olyphant and Company, China traders. Clarence's father and uncle spent most
of their lives in China, his father dying in Amoy in 1851. By all testimony,
the Olyphant firm was the only American-based China trading company which did
not traffic in opium. Rather, Olyphant and the King brothers imported
something possibly even more deadly into China, under the polite title of
"missionaries."

These men of the cloth, chosen, sponsored and delivered by Olyphant and
Company, performed for the British secret service precisely the same function
as that of cousin Laurence Oliphant�"irregular' warfare against the central
authority of the Chinese Empire, to open China for looting.
Following the success of the British in the 1842 Opium War, Boston opium
syndicate representative Caleb Cushing negotiated a treaty allowing his
friends the same privileges in China as the British had acquired. Cushing's
"diplomacy," backed by gunboats threatening a new war, was carried out
largely through the mediation of two Olyphant-imported missionaries, Peter
Parker and Elijah Bridgman, as translators and advisors. In 1834, Reverend
Bridgman had formed the Society for the Diffusion of Useful Knowledge, along
with co-director Rev. Karl Gutzlaff� a Prussian national who was otherwise
the director of British military intelligence for the China Region. In the
1850s, Gutzlaff and his staff "converted" thousands of Chinese into an
imitation-Christian communal cult, and directed them as a powerful army into
battle against the Chinese Emperor; this was the Taiping Rebellion.

Clarence King's Uncle Charles had an ungentlemanly experience in 1837, when
he sailed an Olyphant company ship toward Japan carrying Reverends Bridgman
and Gutzlaff, hoping to land and somehow begin the process of opening up
Japan as the British had done to China. The Japanese were rightly suspicious
of such "religious" overtures, having suffered grievously at the hands of the
Jesuits, and King's party was fired upon and driven away.

Geology Meets the Noble Savage

On Nov. 26, 1878, ten days after the formation of the Cosmos Club, Othniel
Marsh delivered the report of the National Academy of Sciences to the U. S.
Congress. The expected violent reaction came from Western congressmen and the
Western press. The House of Representatives bills to implement the: "reforms"
bypassed the Western-controlled Public Lands Committee, being steered instead
to the Appropriations Committee where Henry Adams' man Abram Hewitt was on
the job.

The Senate defeated the reforms, while the House voted to consolidate the
surveys and appoint a public lands commission. The Senate then voted to kill
all other surveys but Hayden's. Yet on March 3, 1879, after months of wearing
and confusing political combat against Abram Hewitt and the Cosmos Club, the
Westerners were defeated. Congress passed the consolidation on March 3, 1879,
terminating the work of Ferdinand Hayden and creating the United States
Geological Survey (USGS).

Clarence King was appointed the first USGS Director.

By John Wesley Powell's own specific request to the chairman of the House
Appropriation Committee, there was in the final bill an almost unnoticed item:

"For completing and preparing for publication the contributions to North
American Ethnology, under the Smithsonian Institution: $20,000." The
artifacts collected during Powell's surveys of the Rocky Mountains were to be
given a home in a new organization, the Bureau of American Ethnology. Thus
Powell's survey was converted into a sub-department of the Smithsonian
Institution, out from under Congressional supervision. Powell was now the
chief ethnologist.

The gentleman, Clarence King, paid little attention to his new post and
resigned in 1881 to pursue speculation in Mexican mining ventures, backed by
Henry Adams, Boston's Lee, Higginson and Co., and British investors. John
Wesley Powell was now appointed director of the U.S. Geological Survey; and
directed both geology and Indian anthropology with the same goal in mind:
stopping the westward march of American civilization.


Smithsonian's Curious Mission to Indians

Under John Wesley Powell's leadership in its Bureau of American Ethnology
(BAE), the Smithsonian Institution intensified its anti-civilization work
among the American Indians. Powell's viewpoint is stated in his survey report
of 1878 to the Secretary of the Interior:

. . .We must either deal with the Indian as he is, looking to the slow but
irresistible influence of civilization . . . to effect a change, or we must
seduce him to abject slavery. The attempt to transform a savage into a
civilized man by a law, a policy, an administration, or a great conversion .
. . in a few months or in a few years, is an impossibility clearly
appreciated by scientific ethnologists who understand the institutions and
social conditions of the Indians.

Powell's political standpoint becomes even clearer in the Smithsonian's own
history of their anthropological engineering:

Through the BAE and as director of the U.S. Geological Survey from 1881 to
1894, he fought two of the most powerful, complementary dynamics in American
culture: unplanned settlement, with its destructive impact on Indian peoples
and the natural environment; and well-intentioned but ignorant efforts to
"save" the Indian through conversion to Christianity and civilization.(8)

At least one of Powell's field agents perhaps began his work by honestly
inquiring into the nature of the Indians' culture. James O. Dorsey, a former
missionary, was "inclined to see civilized notions of monotheism in primitive
religions." Thus, Dorsey's investigations displeased thedirector, who ordered
him to undertake a "special study" of anthropology� which meant reading
Morgan's "Ancient Society. ". . . Once accomodated to the Morgan/Powell
framework, though, Dorsey's empirical work yielded . . . confirmation of
Powell's vision of primitive belief.... For three centuries, hasty observers
had written of Indian belief in a single "Great Spirit." Taking this as a
sign of preparation for Christianity, generations of missionaries had sought
to impose their God on it. Now the work of the [reprogrammed] missionary
Dorsey had finally exploded the myth: The savage mind knew no such concept.

Nevertheless, Dorsey was "never a member of Powell's inner group...."
Two other Smithsonian agents, Frank Hamilton Cushing and James Mooney, did
show that zeal for protecting�or promoting�savagery which the feudal minds
directing them could really appreciate. As the Smithsonian chroniclers put
it, "The age of science and industry left little room for imagination,
mystery and romance.... From the forest and savagery [Man] learns the secret
of regeneration and prosperity."

Frank Cushing became a Bow Priest among the Zuni Indians in New Mexico, and
was written up in Eastern newspapers as the "White Indian."

By virtue of his office . . . Cushing aligned himself with the traditional
tribal leadership in battles against other Zuni families and "progressive"
White influences, such as missionaries, traders, politicians, and Army
personnel [emphasis added].... There is no question that Cushing bullied the
Zunis for information.

There was an especially painful dilemma for men [like Cushing] who sensed the
barrenness and irreverence of their own civilization. In order to bring
regenerating knowledge to their own people, they necessarily violated trusts
to others....

Cushing's . . . message was this: A truly rich culture must not deny the deep
mythological . . . wellsprings of the soul.... The poetic and artistic powers
of man exist independently of positive rational knowledge, and they
constitute an equally valid, necessary, and deeply satisfying mode of dealing
with the cosmos. The scientific world of observation and deduction that was
in the making with such fanfare ... was tragically limiting and
impoverished....

James Mooney's first field work was among the Eastern Cherokees in North
Carolina. Mooney astutely but sympathetically took advantage of the social
disintegration and economic poverty of the Cherokees.... He soon discovered
that the combination of sincere interest and calculated flattery . . . opened
the way to establishing the individual informant relationships . . . [such as
when] priests form personal friendships and thus are led to divulge their
secrets to each other for their mutual advantage . . . when one shaman meets
another....

What type of "shaman" was James Mooney? He asserted that "the religion of
to-day has developed from the cruder superstitions of yesterday, and
Christianity itself is but an outgrowth and enlargement of the beliefs and
ceremonies which have been preserved by the Indian in their more ancient
form."(9)

But his religious interest was quite action-oriented, as Mooney explains: "In
the fall of 1890 [I] was preparing to go to Indian Territory, to continue
researches among the Cherokee, when the Ghost Dance began to attract
attention, and permission was asked and received to investigate the subject
also among the wilder tribes in the Western part of the territory.... It soon
became evident that there was more in the Ghost Dance than had been suspected
.... The investigation ... has extended over a period of more than three
years . . . the dance . . . is developing new features at every
performance."(10)

The Smithsonian historian tells some of what Mooney did:

Among the Arapaho, Sioux, Kiowa, and Cheyenne.... [He] became one of the
first ethnologists to use a gramaphone in the field.... At the ceremonies
Mooney carefully watched face and body movements, the gestures of the
medicine men, and the symptoms and timing of trances [emphasis added]. His
research . . . and his pilgrimage . . . to Wovoka, the Paiute prophet [the
Ghost Dance "messiah"] . . . in Nevada, convinced Mooney that the dance was a
ceremony of peace and brotherhood, a movement of cultural revitalization....
The Ghost-Dance religion was a "revolution" that came "but once in the life
of a race" . . . the tribes . . . all shared the messianic faith as "the only
viable alternative in a world of insufferable oppression."

The Ghost Dance religion was organized throughout the American West, from the
Mississippi River to the West Coast, in a matter of months. The dancers were
hypnotized and driven into a state of hysteria and shock, then informed by
the practitioners that the shirt they were wearing during the dance had
magical properties which would make the wearer immune to the white man's
bullets.

During the "Ghost Dance troubles" of 1890, Sitting Bull, an acquaintance of
James Mooney since at least 1872, was arrested for urging a renewed Indian
war against whites. He had earlier escaped to Canada, and to British
protection, after having served 0 as medicine man for the Sioux in their
battle with General George: Custer's troops at Little Big Horn, Montana, in
1876. In 1890, however, Sitting Bull was arrested along with many armed
followers Ghost Dancers. At Wounded Knee in South Dakota, the crazed,
suicidal Indians began wildly shooting at the arresting troops, and scores of
Indians, men, women and children were shot down by the soldiers.

As with the White Dog cult mentioned in Chapter 16, it is reasonable to ask
about the Ghost Dance�whose "religion" was it? One's suspicions about the
role of James-Mooney (and others of his profession) in this Khomeini-like
setup of the Indians for slaughter, are increased in view of Mooney's
testimony before a Smithsonian internal investigating committee, where he
betrays his hatred for assimilated Indians:

When I went to [the Kiowas] there were not a half dozen families in the tribe
living in houses. They were all in tipis and in tipi camps.... There were not
a dozen men who ever wore a hat. They had feathers in their hair, and they
painted their faces whenever they went anyplace. The man with whom I made my
home . . . had eight rings in one ear and five in the other.... He never went
to a military post, or to a dance, or to anything else without spending a
couple of hours to dress and paint up. Now he is in a - house, and has
chickens and a corn field, and stoves and clocks and beds; and he has taken
out his rings and cut his hair, and he looks like a dilapidated tramp.

The Smithsonian historian praises Cushing and Mooney for being pioneers in
the practice of modern anthropology, where "the anthropologist must suspend .
. . inherited notions of social organization, scientific knowledge, artistic
beauty, even moral categories.... It involved willingness to doubt and
surrender . . . the hard-won certainties of industrial civilization."

The 1903 Smithsonian investigation at which Mooney testified was used by
Columbia University Prof. Franz Boas to demonstrate that the profession of
anthropology would be more efficient�and subject to absolutely no government
scrutiny� if it were brought out of the Smithsonian and planted in the
universities. There it has remained until the present day, a "science of man"
which opposes itself to the study of history, an academic endeavor whose
professors on all continents are repeatedly found to be busying themselves
with the intimate affairs of terrorist and radical separatist groups.

A Ghost Dance For The Whole World?

Suspicions as to who was responsible for the criminal manipulation of the
Indians, rise to the level of evidence for criminal prosecution, when the
anthropologists and related personnel in and around the Smithsonian
Institution are investigated.

During the 1880s, a certain very odd transatlantic club was formed, in
England and America, which included in its ranks all of the leading
individuals connected with the practice of anthropology in America. This
club, using newly developed techniques of psychology and organization, would
serve as an advance detachment in the war of the old European feudalists
against the American System. Around its central core members, the British
Foreign Office would construct a deadly transatlantic political machine to
demoralize and divert the United States from it commitment to global
technological development, and to close the American West to further
settlement.

The British club in question was the Society for Psychic Research. Its early
American members included:

Simon Newcomb, Canadian immigrant astronomer, Harvard professor of "British
School" economics, a president of the American Association for the
Advancement of Science, the first president of the American branch of the
Society for Psychic Research;

William J. McGee, Simon Newcomb's son-in-law, assistant to John Wesley
Powell, who took over from Powell as Smithsonian Ethnologist-in-Charge in the
1890s; founder and first president of the American Anthropological
Associaton; founder of the 20th}  century Conservation movement;

Grove K Gilbert, geologist, Powell's right-hand-man on his Western surveys,
president of the Cosmos Club in 1894;

Samuel F. Emmons, geologist, practical leader of Clarence King's Western
survey team, Massachusetts neighbor of Henry Adams;

Raphael Pumpelly, Powell's assistant;

James Kidder, Smithsonian official, a Cosmos Club founder;

R. W. Shufeldt, Smithsonian official;

Henry Holt, publisher of Henry Adams;

Samuel Pierpont Langley, astronomer, aviation experimenter in competition
with the Wright brothers, secretary (director) of the Smithsonian Institution
from 1887 to 1906, simultaneously the second president of the American branch
of the Society of Psychic Research;

Frederick W. Putnam, director of Harvard's Peabody Museum and professor of
anthropology, co-sponsor with Smithsonian of Lewis Henry Morgan's work, the
curator of the American Museum of Natural History in New York, created the
anthropology program at University of California;

Asa Gray, Harvard botanist, champion of Darwinian evolution;

Thomas Wentworth Higginson, financier for Clarence King, organizer of the
Massacusetts Disunion [sic] Convention in 1857;

Frederick A.P. Barnard, president of Columbia University (1864-89), president
and chancellor of Mississippi University during secession;

David Starr Jordan, founding president of Stanford University, founder of the
Sierra Club;

Andrew D. White, founder and first president of Cornell University, intimate
of the Russian aristocracy, Venetian-trained theological expert, historian of
the supposed war between "science" and "theology," a founder and the first
president of the American Historical Association, the founder of the Carnegie
Institution of Washington, regent of the Smithsonian Institution;

Gardiner G. Hubbard, regent of the Smithsonian Institution, founder and first
president of the National Geographic Society,
the founder of the magazine Science, which became the organ of the American
Association for the Advancement of Science, creator of the American Bell
Telephone system, father-in-law: and patron of Alexander G. Bell;

Gifford Pinchot, founder of the U.S. Forest Service;

John Dewey, Pestalozzian reformer of the U.S. educational system;

Clarence Darrow, attorney in Scopes trial regarding Darwinian evolution;and

Theodore Roosevelt, President of the United States (1901-09).

The purported business of the Society for Psychic Research  was to hold
seances, to talk to the dead relatives of invited participants, to command
tables to float in the air, to render the mind blank and have spirits move
one's pen in "automatic writing," to wander in haunted houses, and so forth.
The practical theme of the Society's work was psychological experimentation,
on two levels. First, to study the extent of power over men's minds that
could be achieved with hypnosis and hysteria-induced trances. Second, to try
to break down the subject-victim's faith in rationality, in the lawfulness of
nature, and in the coherence: of his own mind. Swiss psychologist Carl Jung,
an early-twentieth-century member of the Society, explained the logic of this
experimentation:

If we plump a good physicist down in the deceptive, magical darkness of a
spiritualist seance, with hysterical ; mediums plying their trade with all
the incredible refinement many of them have at their command, his observation
will 0 be no more acute than a layman's. Everything will depend on the
strength of his prejudice [sic] for or against....

The twilight atmosphere is so essential . . . an integral component of any
nocturnal, numinous experience is the 0 dimming of consciousness, the feeling
that one is in the grips of something greater than oneself, the impossibility
' of exercising criticism and the paralysis of the will. Under the impact of
the expierence reason evaporates and another power takes control a most
singular feeling which one . . .  . hoards up as a treasure no matter how
much one's reason may protest. That indeed, is the uncomprehended purpose of
the experience to make us feel the overpowering presence of a mystery(11)

In his essay "On Occultism," Jung says,

Primitive superstition lies just below the surface of even the most
tough-minded individuals, and it is precesely those who most fight against it
who are the first to succumb to its suggestive effects. When therefore a
serious experiment with all the authority of science behind it touches this
readiness, it will inevitably give rise to an emotion which either accepts or
rejects it with a good deal of affectivity.

Harvard experimental psychologist Win James (1842-I910), the founder of the
American branch of this British organization, wrote of a "hypnogogic" state
in which the subject can be

Caught on the road to sleep and suspended�that is prevented from deep sleep.
If the mind of the subject is caught at just this point and given a
suggestion, it immediately acts on that idea.
Everything depends on the subject allowing himself to be entranced and hardly
anything on the operator, except that he must engender the subject's trust
and fix attention on the relaxed condition.

In his book Principles of Psychology, published by Henry Holt, William James
asks us to

Put a man into a perfect chaos of phenomena�sounds,
sights, feelings and if the man continued to exist, and to
be rational at all, his attention would doubtless find for him
a way to make up some kind of rhythmic regularity, which
he would impute to the things about him, so as to imagine
that he had discovered some laws of sequence in this mad
new world....
The world of living realities as contrasted with unrealities
is thus anchored in the Ego.... That is the hook from which the rest dangles,
the absolute support.

A transatlantic organization was thus created, targeting the minds, the sense
of identity, the rationality, of such individuals as scientists, statesmen,
and Indian tribal leaders, reviving old methods for achieving the feudal goal
of forcing an end to the dangerous American faith in unlimited progress.

Prelude: Henry James, Sr. Is 'Vastated'

What kind of Americans would cooperate in such a project? The American side
of the story begins with the unfortunate person of Henry James, Sr.
(1811-82), the father of the Society's American founder William James. Henry
James, Sr., was the son of immigrant landowner Billy James of Albany. The
James family's considerable power and wealth was built up within the social
and political orbit of the Van Rensselaers, whose patroon system held sway in
the New York State capital region until well into the nineteenth century.

The Jameses were an important part of the local political machine built by
Aaron Burr and the Van Rensselaers' Scottish Rite.

o A daughter of Billy James (thus an aunt of Harvard psychologist William
James) married "Prince" John Van Buren, son of President Martin Van Buren.

o Billy James himself was the principal trustee, financier, and, with the Van
Rensselaer family, the practical owner of Union College, where anthropologist
Lewis Henry Morgan and young Henry James, Sr., both got their philosophical
grounding.

o The family tutor for Scottish Rite leader Stephen Van Rensselaer was also
hired to work with Henry James, and remained his lifelong intimate friend;
the tutor was Joseph Henry, who was later chosen-the first secretary of the
Smithsonian Institution.


Henry James was a somewhat spoiled, somewhat independent-minded young
radical, who began falling away from his training for the Presbyterian
ministry while in college. He became acquainted with Ralph Waldo Emerson and
was charmed by Emerson's soulful talk and the exciting reach of his contacts
in literature and society. When Henry's son William James was born in 1842,
Emerson was his godfather.

In the spring of 1844, Henry James was visiting in England with East India
Company intelligence officer John Stuart Mill, racialist writer Thomas
Carlyle, and other friends of Emerson's. As Henry James told the story, one
evening after dinner- in this company, he suddenly lost control of his mind
and his will. He felt threatened by "malevolent spirits lurking in the room";
he was for no apparent reason "reduced to terror and fear." He felt the urge
to run upstairs to his wife for help, but overcame this urge.

Mr. James was referred to certain physicians, who said he had "overworked his
brain" and prescribed a rest at a particular "water-cure" spa. He later
described his feelings just after

My catastrophe.... The curse of mankind ... is its
sense of selfhood, and the absurd, abominable opiniona-
tiveness it engenders. How sweet it would be to find oneself
no longer man, but one of those innocent and ignorant sheep
pasturing upon that placid hillside, and drinking in eternal
dew and freshness from Nature's lavish bosom.... My
studious mental activity had [been] a mere "castle in the
air," and the castle had vanished in a brief moment of
time. . . . I never felt again the most passing impulse, even,
to look where it stood.... Truth indeed! How should a
beggar like me be expected to discover it?(12)

Relief from this tortured trance-like state came from a gracious lady who
suddenly appeared at the water-cure spa. She explained to him that he had
undergone a "vastation," that is, that his brain had been washed clean of
arrogant male-type notions of selfhood. She introduced him to the
spiritualist philosophy of Emanuel Swedenborg, the eighteenth-century
London-based Swedish mystic.

Henry James rushed off to London and was initiated into the selfless
mysteries taught by Dr. Garth Wilkinson, a hypnotist, an Aryan master-race
theorist, and a leader of the Swedenborg cult in England. Dr. Wilkinson was a
friend and professional collaborator of the royal family's top espionage
agent Laurence Oliphant, who would meet with Henry James and Emerson a decade
later in New York.

>From that time forward, Henry James, Sr., was devoted to the philosophy of
his own "vastation": that men may be transformed through hypnosis, through
giving up and defeating the Tyranny of Reason, into seekers after mystery and
communication with dead people. Not surprisingly, he became also a socialist,
a critic of the Arrogance of industrial capitalist development Henry James,
Sr. had one son whom he named Wilkinson; another was William James, the
Harvard experimental psychologist and founder of the American branch of the
British Society for Psychic Research; and another son, the effete novelist
Henry James, who lived abroad as an anti-American Englishman

The Project From Palmerston to Balfour

The "psychic research" project which dominated the Washington scientific
community in the 1880s and 1890s was organized in the household of Mr. and
Mrs. William Cowper-Temple (later Baron and Lady Mount-Temple): the
Broadlands estate of Lord Palmerston, Cowper-Temple's stepfather.

Broadlands was the continuous setting for seances from the 1850s and 1860s,
when Laurence Oliphant had brought back spiritualist "religion" to Prime
Minister Palmerston from the British diplomatic corps in and around the
Ottoman Empire. The Cowper-Temples were Oliphant's great patrons in the 1870s
when he was based in the spiritualist commune in upstate New York.

Mrs. Cowper-Temple was as much of an avid patroness, a mother figure, to
Pre-Raphaelite feudalist John Ruskin and his projects as she was to Laurence
Oliphant. One day in 1874, the Cowper-Temples received at Broadlands a party
of particularly enthusiastic spiritualists including Edmund Gurney, Mrs.
Cowper-Temple's nephew; Gurney's friend Frederick Meyers, the homosexual
protege of John Ruskin; the Rev. Stainton Moses, John Ruskin's psychic
medium; and George Wyld of the Theosophical Society.

At this meeting a powerful spiritualist organization was projected. Frederick
Meyers then went to Cambridge University professor Henry Sidgwick and
proposed that such an organization be established in and about Cambridge,
based on that university's recent decades of "spookery."
We saw the Cambridge Ghost Club, in Chapter 16, as the source for a
questionaire attached to an 1859 book on spiritualism by Robert Dale Owen.
Not only spooks of the graveyard variety, but espionage agents for overseas
British Empire work had long been cultivated at the school.

The elite Cambridge Conversazione Society, better known as The Apostles, was
founded in 1820 at St. John's College, Cambridge. Student-members of this
radical nihilist group had gone forth to Spain in the 1830s under the close
supervision of John Stuart Mill, to lead an armed insurrection against the
Spanish king. b the 1837-38 rebellion in Canada, two Apostles crossed the
Atlantic to deal with the troubled colony as military intelligence officials.

The host for Henry Adams' aristocratic initiation party, Monckton Milnes, was
an Apostle.

The environment for such a group became even more congenial during the 1870s
following the revolutionizing of St. John's College's curriculum and social
life by the school's "freethinking" Master, William Henry Bateson.

Henry Sidgwick, Cambridge professor of moral philosophy, - was well placed to
inaugurate the Society for Psychic Research as its first president in 1882.
He was an Apostle; he would eventually be the tutor and the great inspiration
for the twentieth-century radical leader Lord Bertrand Russell. Sidgwick was
also the teacher, the tutor and eventually the brother-in-law of Arthur J.
Balfour (1848-1930).

Mr. Balfour himself was president of the Society for Psychic Research in
1893, and for about the first 30 years the Society's presidency was always in
the hands of a member of Balfour's immediate family or the circle of his
intimate friends. This transatlantic strategic project was logically
Balfour's personal affair, since Balfour and his family, the Cecils, directed
the foreign policy and the intelligence activities of Great Britain more or
less continuously from 1878 to 1918.

Arthur Balfour's father, a Scot enriched by the East India Company, died
early and Balfour was raised by his Cecil mother and her relatives. The
mother's brother was Robert Cecil, l the third Lord Salisbury. Uncle
Salisbury was first made foreign minister in 1878, and leader of the
Conservative Party in 1881; he was prime minister from 1885 to 1892, and
again from 1895 until his death in 1902. Nephew Arthur, serving first as
Salisbury's closest aide, entered the cabinet in 1887; he was Lord of the
Treasury in 1891, Prime Minister in the crucial years 1902 to 1905, First
Lord of the Admiralty in 1914, and Foreign Minister from 1916 to 1919 during
World War I.

The Cecil family, known as one of the key "Venetian" elements in the British
aristocracy, gained such power that in 1900 the British government received
the popular nickname "The Hotel Cecil, Unlimited," recalling the family's
similarly great power in the time of Queen Elizabeth I. At the turn of the
twentieth century, under Prime Minister Salisbury, Cecils or their spouses
ran the Treasury, the Navy, the planning in the foreign ministry, and the
leadership of the Parliament.

The Project's Motivation

Among the important members of the Society for Psychic Research in the 1880s,
two in particular deserve mention as leaders in the mind-bending warfare
which was the society's purpose:

William Bateson, son of the Master of St. John's College, Cambridge; young
William was a biologist and theorist of racial purification, or "eugenics"�he
coined the word "genetics"; his son, anthropologist Gregory Bateson, became
the prime organizer of the California LSD culture and the husband of
anthropologist Margaret Mead, herself an American leader of the Psychic
Research Society in the 1940s.

John Ruskin (1819-1900), a partisan of Venetian anti-Renaissance philosophy,
who set the moral tone for the Society: ". . . The Americans, as a nation set
their trust in liberty and equality, of which I detest the one, and deny the
possibility of the other."

Ruskin's sense of the proper relationship between man and nature is today the
background ethic of the environmentalist movement:

And in the case of the old families, which . . . however
decadent, still truly are, the noblest monumental architec-
ture of the kingdom living temples of sacred tradition and
hero's religion, so much land ought to be granted to them
in perpetuity as mar enable them to live thereon with all
circumstances of state and outward nobleness.... Their income must be fixed,
and paid them by the state, as the King's is.... Their land ... should be ...
kept in conditions of natural grace . . . [under] such agriculture as
develops the happiest peasant life . . . agriculture which . . . must reject
the aid of all mechanism except that of instruments guided solely by the
human hand, or by the animal; or directly natural forces.

In his book "The Foundations of Belief," Arthur Balfour purports to explain
the message of science. He puts forth without apology a viewpoint so alien to
the American, so repulsive to the human way of viewing man's condition and
prospects, that one must be struck with alarm: Consider that Balfour's siding
with Nature, as against Man the "pretentious intruder," is the core
philosophy of the environmentalist movment of the 20th century:

Man, so far as natural science by itself is able to teach us, is no longer
the final cause of the universe, the Heaven-descended heir of all the ages.
His very existence is an accident, his story a brief and transitory episode
in the life of one of the meanest of the planets. Of the combination of
causes which first converted a dead organic compound into the living
progenitors of humanity, science, indeed, as yet knows nothing. It is enough
that it is from such beginnings�famine, disease, and mutual slaughter, fit
nurses for the future lords of creation�have gradually evolved, after
infinite travail, a race [i.e., mankind] with conscience enough to feel that
it is vile, and intelligence enough to know that it is insignificant.

We survey the past, and see that its history is of blood and tears, of
helpless blundering, of wild revolt, of stupid acquiescence, of empty
aspirations. We sound the future, and learn that after a period, long
compared with the individual life, but short indeed compared with the
divisions of time open to our investigation, the energies of our system will
decay, the glory of the sun will be dimmed, and the earth, tideless and
inert, will no longer tolerate the race which has for a moment disturbed its
solitude. Man will go down into the pit, and all his thoughts will perish.
The uneasy consciousness, which in this obscure corner has for a brief space
broken the contented silence of the universe, will be at rest. Matter will
know itself no longer. Imperishable monuments and immortal deeds, death
itself, and love stronger than death, will be as though they had never been.
Nor will anything that is be better or be worse for all that the labor,
genius, devotion, and suffering of man have striven through countless
generations to effect.(13)


Compare these words of Balfour with those of another 20th-century European
politician:

In attempting to rebel against the iron logic of Nature, man comes into
conflict with the principles to which he owes his very existence as a human
being. Thus his action in defiance of Nature is bound to lead to his own
downfall. To this we hear the objection . . . "But man conquers - Nature!"

Millions thoughtlessly babble this . . . nonsense, and end by really
imagining themselves as a sort of conqueror of Nature....
But quite apart from the fact that man has never once yet conquered Nature,
but at most has caught hold of and tried to lift one corner and another of
her vast, gigantic veil; that in fact he invents nothing but merely discovers
things; that he does not rule Nature, but has only risen, by knowing certain
natural laws and secrets, to dominate other living creatures that lack this
knowledge....

The latter quote is from Adolf Hitler, in "Mein Kampf"; we have deleted from
the passage Hitler's obscene anti-Semitic epithets. We will not so edit the
remarks of our more "stylish" Psychic Researchers.
In a letter to Harvard Professor Charles Eliot Norton on the subject of
gnosticism, John Ruskin asserts: "I've become a Pagan, too; and am trying
hard to get some substantial hope of seeing Diana in the pure glades; or
Mercury in the clouds (Hermes, I mean, not that rascally Jew-God of the
Latins)."

Lord Balfour's family-approved biographer relates that his Lordship "told
[Chaim] Weizmann that he had once had a long talk with Cosima Wagner at
Bayreuth and 'shared many of her anti-Semitic postulates."' In an 1899
letter, Balfour complains about a party in which "the Hebrews were in an
actual majority� and tho' I have no prejudices against the race (quite the
contrary) I began to understand the point of view of those who object to
alien immigration!"(14)

The views here expressed by the Psychic project leader are entirely in accord
with his famous 1917 Balfour Declaration, pledging that the Jewish people
will be welcome in British-ruled Palestine, not in England. His sponsorship
of Britain's immigration restriction laws ultimately had most evil
consequences for Jews attempting to flee. This British gentleman, Dr. Richard
Hodgson, had previously been assigned by- the Society in England, and by the
British authorities, to discredit the psychic claims of Madame Helena
Blavatsky, leader of the Theosophical Society, when she began intriguing in
India for a pro-Russian revolution against British Rule. Dr. Hodgson then
came across the sea to manage all of the practical affairs of the Society in
America, as its secretary, from shortly after its inception until his death
in 1906.

In the late 1880s, the secretary of the Smithsonian Institution, Samuel P.
Langley, was also the president of the American branch of Lord Balfour's
Society for Psychic Research. Dr. Langley's sense of national and moral
identity has been pinpointed for posterity by his biographer, aide, and
closest personal associate, Cyrus Adler. We are told that Samuel Langley made
a yearly trip to England, that he went often to the home of the crude feudal
racialist writer Thomas Carlyle, and that he would sit at Carlyle's feet for
hours, drinking in the master's wisdom without speaking a word.

Back in the U.S.A., Dr. Langley's employees were busy in two crucial projects
for the destruction of the American West.

First, Smithsonian ethnologists who the Institution admits were in "battles
against . . . White influences" including "Army personnel, " were studying
how Indians could be put into trances, armed, and sent into suicidal warfare
against U.S. troops. The Ghost Dance Religion, created in 1890, spread like
wildfire across half a continent. After the disaster at Wounded Knee, Wovoka,
the Paiute prophet taken up as the "messiah," made a sad national tour
telling Indians that someone had twisted his words, had used his sayings
falsely to spread the Ghost Dance religion. Perhaps today the Smithsonian
Institution could tell us who was responsible?

At the same time, Smithsonian Ethnologist-In-Charge John Wesley Powell was
still the director of the U. S. Geological Survey, attempting by political
means to prohibit the settlement of the West.

Following a severe blizzard and drought in 1886, Western congressmen were
anxious to get government help in starting up the irrigation projects
necessary for the orderly development of the region. In March 1888, a
resolution was submitted by Sen. William M. Stewart of Nevada, asking the
Interior Department if a survey for reservoirs and canals could not be done.
Senator Stewart had been the author of the final form of the 15th Amendment
to the U.S. Constitution, guaranteeing blacks the right to vote; he was
fighting for the growth of his state through mining and agriculture.

Powell and the Anglo-American machine went into action� before the new states
of Montana, Idaho, North and South Dakota, Washington, and Wyoming, all
admitted to the Union in 1889 or 1890, were represented in the legislative
process. In October of 1888, a rider was attached to a general appropriations
bill, giving Powell the right to conduct a grand irrigation survey. Just as
in 1879, the move bypassed the pro-Western Public Lands Committee.

Included in the legislation was a clause temporarily withdrawing from
settlement all lands "made susceptible of irrigation" by the reservoirs and
canals whose locations the survey would select; this was intended as a guard
against speculators' monopolizing the irrigated land in advance.
Powell now announced that there must be a complete topographical,
hydrographical, and engineering survey of the whole region before any
irrigation, or settlement, could occur. He said these could be accomplished
in only six or seven years, at a cost of $5 to $7 million. But when
congressmen asked him to start with a request for half a million, Powell
claimed that there weren't enough trained men available to make use of so
large an appropriation.

The administration of President Grover Cleveland ruled that by the terms of
the congressional resolution, all land claims that had been filed after Oct.
2, 1888 were invalid, and then withdrew 850 million acres, or one and a third
million square miles, two-fifths of the nation's area, from entry by American
settlers.

The quandary the American nationalists now found themselves in has been aptly
described in an anti-development Powell biography which is actually boasting
of his audacity: "The President would obviously not restore any lands until
they were certified to him [as ready for occupancy] by Major John Wesley
Powell. Major John Wesley Powell would not certify any lands until his survey
worked them over. And his survey was apparently going to take forever.... He
could dictate ... the precise pattern that future settlement [if any] would
take.''(15) It is interesting to note that the land now resting under the
absolute control of Powell's Survey was exactly the area of the spread of the
Ghost Dance Religion.

Seeing that their legitimate demand for federal irrigation to spur growth had
been turned into a complete shutdown of westward migration, the Western
congressmen, led by Nevada's Senator Stewart, began a counterattack. A Senate
bill in summer of 1890 reversed the land freeze. In their zeal to break
Powell, the senators included an unfortunate clause ending all funding for
hydrographic work. In 1891 the Geological Survey was cut back, and Congress
for the first time took precise control over what the survey was supposed to
do. By 1894, his land operations cut to the bone, Powell resigned from the
Geological Survey.

In the 1890s, the new states of the West looked forward to the growth that
could make them powerful contributors to the world position of the republic.
Their advocates had won a battle, but they had not eliminated the enemy's
operation. A decade later, a rising group of anti-development men, tied by
money, philosophy and personal association to the feudal oligarchs of Europe,
would see to it that the West would not reach its goal. Instead, the
Conservationists would help to develop a political movement which the United
States and the whole civilized world would have to fight against in World War
II.


A Digression: How Henry Adams Falsified American History.

It is always astonishing, while researching some of the turning points in
American history, while investigating key individuals involved in directing
crucial events, to find that historians have never trod on this particular
ground before. Why not? The facts are there. Family records, correspondence
and national archival materials are in most cases readily available for the
pursuit of stories�despite the fact that influential people often resort to
hiring their own biographers to obscure the record of their deeds.

With Henry Adams, we come closer to the answer to this question. We have seen
that he was assigned by Albert Gallatin's family the task of presenting to
the world a cleaned-up version of the life of that most insidious enemy of
the American republic. Adams took on some other such assignments as well,
involving particularly sensitive issues of emphasis and interpretation,
founding a Harvard school of history which "reformed" America's story to suit
the "reformers" of its political and economic system. In a letter to
anthropologist Lewis Henry Morgan, announcing that he would patronize
Morgan's forthcoming book, Ancient Society, Henry Adams discloses certain
racial views which throw a good deal of light on his historical method.

[Your work] must be the foundation of all future work in American historical
science.... I have lost and shall lose no opportunity to impress on our
scientific men and institutions the need of a careful scientific inquiry into
the laws and usages of the village Indians.... Your influence might be
decisive in organizing such an undertaking. You would find active sympathy
from men like Prof. Marsh, Clarence King . . . [geologist Rafael] Pumpelly,
and I doubt not the whole Smithsonian connection, as well as Major Powell and
our various engineering or surveying parties. The work should be started at
once, and its objects defined and explained so that inquirers and travellers
may understand the aims proposed. If you will take the lead in it, I believe
something might be accomplished....
I noticed with pleasure a remark of yours . . . on the influence of domestic
animals in developing the Aryan race.... The Aryans are the creators of civil
law. The Aryan mind seems to have a natural bent towards it. ... (16)

In other locations, Adams speaks of "A Polish Jew fresh from
Warsaw or Cracow . . . a furtive Yacoob or Ysaac still reeking of the Ghetto,
snarling a weird Yiddish.";(17) "I have now seen enough of Jews and Moors to
entertain more liberal views in regard to the Inquisition, and to feel that,
though the ignorant may murmur, the Spaniards saw and pursued a noble
aim."(18)

"Poor Boston has fairly run up against it in the form of its particular Irish
maggot, rather lower than the Jew, but more or less the same in appetite for
cheese."(19)

To keep "the ignorant" from "murmuring," Adams edited and published,
concurrently with the Gallatin assignment, certain Documents Relating to New
England Federalism; later he wrote detailed histories of the administrations
of Presidents Thomas Jefferson and James Madison. In these volumes Adams
presents the story of the elite Bostonians of the Essex Junto, their attempts
to create a Northern secessionist movement before and during the War of 1812,
and the patriotic actions of John Quincy Adams in countering this treason.

Henry Adams appears rhetorically to take the part of his grandfather. But by
a clever device of dishonest narration, he rips the heart out of the story, a
device supplied courtesy of England's Lord Salisbury.
Following the victory over the pro-development Westerners in 1879, Adams
sailed for England. There he requested of the British Foreign Minister,
Robert Cecil, Lord Salisbury, special permission to abrogate the British law
banning inspection of historical documents later than 1802. When Salisbury
made an exception for this safe individual, Adams responded with a letter to
Salisbury's private secretary:

I . . . ask you to say to Lord Salisbury that I fully appreciate the
exceptional liberality of this favor... . Perhaps it has for me only one
disadvantage; if I find [among the British archives] anything to rouse my
patriotic indignation, I shall hardly feel equal to doing it justice. One
can't properly abuse a country which is so good-natured about it(20).

What Adams and the British archivist together found, was a carefully
sanitized tale of espionage, involving a certain Canadian adventurer named
John Henry. This individual came down to Boston on his own initiative to
evaluate and manipulate the antigovernment feelings of the Boston merchant
crowd, then tried to blackmiail the British government to keep him quiet
about his activities.

Whether this story is true or false, the sensation and noise surrounding its
telling diverts the attention of readers from what is properly the central
question about the Essex Junto Bostonians: Were they, themselves, agents of
the British empire? Since they had entered into very profitable criminal
activities with the British, such as selling opium in China, were they not
conscious, witting, traitors against their own country? What were the
historical and continuing ties of the Boston "first families" to the British
Foreign Office and other foreign oligarchical agencies? Adams carefully
avoids all questions of family history that might lead to embarrassing
answers.

Again, concerning the treason of Aaron Burr, historian Henry Adams appears to
attack the villain�but the edge on the story is blunted by his invention of a
"more guilty" party in the case. General James Wilkinson, who broke Burr's
1806-7 Western secession conspiracy by informing President-Jefferson about
it, was assaulted by Henry Adams as the lowest, vilest character, a paid spy
of the Spanish, a double traitor who dragged down the "romantic" Burr to save
himself.

Burr's family ties to the leading oligarchs and espionage-masters of Europe
are not disclosed. Though this hyper-villification of General Wilkinson was
begun in 1807 by Burr himself and his co-conspirator, British military
intelligence officer James Workman, historians in the past century have
unquestioningly taken Henry Adams' lead on the Burr case. As Adams lays down
the line: "The conspiracy of Burr was a mere episode, which had little direct
connection with foreign or domestic politics.... "

Henry Adams also set the tone for Eastern Establishment history on what is
perhaps the central question of the American Civil War: Who created and led
the Southern secession movement, and for what purposes? In his biography(2l)
of John Randolph of Roanoke, Adams attacks that pathetic Virginia
congressional leader with unbridled fury.

Randolph's bitter oratorical contests with Northern congressmen, his role in
turning John C. Calhoun from nationalism toward Southern separatism, and his
personal eccentricities�even his reputed sexual impotence became fundamental
early causes of the Southern rebellion thanks to Henry Adams' pen. The fact
that John Randolph was actually raised by a stepfather, St. George Tucker,
whose nephew was Chairman of the British East India Company, and whose whole
family connived at creating an anti-American movement in Virginia�Randolph
was raised to despise America and worship the British aristocracy; and the
fact-that Randolph's flaming battles with his "arch-enemy, " Boston's
anti-South Congressman Josiah Quincy, were entirely for public
consumption�the two Union-haters were privately so close that they exchanged
and cared for each other's minor child-wards; these elementary facts of
family business were not to be allowed to disturb the smooth fabric of what
came to be known as the great "sectional" North versus South tragedy of the
Civil War.

The greatest crime was that Henry Adams betrayed his own family's republican
heritage; he painstakingly covered up the uglier family-related truths of
Anglo-American political history; but he was the prototypical blueblood,
insisting that "family," or race, was so supremely important.

pps. pp 426-472

--(notes)--

1. Samuels; Ernest, Henry Adams The Middle Years, The Belknap Press of
Harvard University Press, Cambridge, Massachusetts, 1958, p. 32.
2. Adams, Henry, The Education of Henry Adams, Houghton Mifflin Company,
Boston, 1974, pp. 137-140.
3. Taylor, Anne, Laurence Oliphant, Oxford University Press, Oxford, England,
1982, pp. 29-30.
4. Henry Adams to his brother Brooks Adams, Feb. 18, 1909, quoted in
Dusinberre, William, Henry Adams�TheMythofFailure, University Press of
Virginia, Charlottesville, Virginia, 1980, pp. 29-31.
5. Adams, Henry, Critique of Brooks Adams' manuscript biography of John
Quincy Adams, quoted in Dusinberre, Henry Adams, p. 31.
6. Samuels, Henry Adams, pp. 35-37.
7. Clarence King in a memo to lames D. Hague, quoted in Bartlett, Richard,
Great Surveys of the American West, University of Oklahoma Press, Norman,
Oklahoma, 1962.
8. Hinsley, Curtis M., Jr., Savages and Scientists, Smithsonian Institution
Press, Washington, D. C., 1981, p. 150 ff., for this and the quotes
immediately following.
9. Mooney, James, "Sacred Formulas of the Cherokees," in Bureau of American
Ecology, Annual Report for l886, Washington, D. C., 1891, p. 319.
10. Mooney, James, "The Ghost-Dance Religion and the Sioux Outbreak of 1890,"
in Bureau of American Ethnology, Annual Report for 1893,
Washhington,D.C.,1896,Part 2, p. 653
11. Jung, Carl G., "Synchronicity An Acausal Connecting Principle," in The
Collected Works of C. G. Jung, Bolligen Series XX, Princeton University
Press, Princeton, New Jersey, 1973, Vol. VIII, p. 25.
12. Austin, Warren, The Elder William]ames, Mamillan and Company, New York,
1934; pp. 56-57.
13. Quoted in Young, Kenneth, Arthur James Balfour: The Happy Life of the
Politician, Prime Minister, Statesman and Philosopher, 1848-1930, G. Bell and
Sons, London, 1963, pp. 56-57.
14. ibid., pp. 257, 139.
15. Stegner, Wallace, Beyond the 100th Meridian,: John Wesley Powell and the
Second Opening of the West, Houghton Mifflin Company, Boston, 1954, D. 319.
16. Henry Adams to Lewis Henry Morgan, July 14, 18?7, The Letters of Henry
Adams, The Belknap Press of Harvard University Press, Cambridge,
Massachusetts, 1982, Vol. II, p. 312.
17. Adams, The Education of Henry Adams, p. 238.
18. Henry Adams to Sir Robert Cunliffe, Nov. 21, 1879, Letters, Vol. II, p.
19. Quoted in Solomon, Barbara Miller, Ancestors and Immigrants: A Changing
New England Tradition, Harvard University Press, Cambridge, Massachusetts,
1956, p. 37.
20. Henry Adams to Philip Wodehouse Currie, July 11, 1879, Letters, Vol. 11,
p. 364.
21. Adams, Henry, John Randonbh, Houghton Mifflin Company, Boston, 1883.

--cont--
Aloha, He'Ping,
Om, Shalom, Salaam.
Em Hotep, Peace Be,
Omnia Bona Bonis,
All My Relations.
Adieu, Adios, Aloha.
Amen.
Roads End
Kris

DECLARATION & DISCLAIMER
==========
CTRL is a discussion and informational exchange list. Proselyzting propagandic
screeds are not allowed. Substance�not soapboxing!  These are sordid matters
and 'conspiracy theory', with its many half-truths, misdirections and outright
frauds is used politically  by different groups with major and minor effects
spread throughout the spectrum of time and thought. That being said, CTRL
gives no endorsement to the validity of posts, and always suggests to readers;
be wary of what you read. CTRL gives no credeence to Holocaust denial and
nazi's need not apply.

Let us please be civil and as always, Caveat Lector.
========================================================================
Archives Available at:
http://home.ease.lsoft.com/archives/CTRL.html

http:[EMAIL PROTECTED]/
========================================================================
To subscribe to Conspiracy Theory Research List[CTRL] send email:
SUBSCRIBE CTRL [to:] [EMAIL PROTECTED]

To UNsubscribe to Conspiracy Theory Research List[CTRL] send email:
SIGNOFF CTRL [to:] [EMAIL PROTECTED]

Om