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Office of Strategic Services
by Wikipedia
Accessed: 6/15/20

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Office of Strategic Services
OSS insignia[1]
Agency overview
Formed: June 13, 1942
Preceding agency: Coordinator of Information
Dissolved: September 20, 1945
Superseding agency: Central Intelligence Agency
Employees: 13,000 estimated[2]
Agency executives: MG William Joseph Donovan, Coordinator of Information; BG John Magruder, Director for Intelligence

[x]
CIA film describing OSS recruitment, training, and missions during WWII
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OSS officers came from all walks of life, and brought interesting life experiences
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and unusual skills to their work.
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It was in many ways a dream team that would
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never be seen again. A few used their status to their advantage,
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like Hollywood director John Ford who used his
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easy access to cameras to gather information for the Allied forces.
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Moe Berg, a professional baseball player who played for a number of teams, including the Red Sox, helped the OSS with his fluency in many European languages.
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And movie star Sterling Hayden took his acting to the next level to go behind enemy lines in Yugoslavia. Other OSS operatives had backgrounds ranging from academics to entertainers, to circus performers,
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and even swimmers and safecrackers. Men and women were recruited from all over the country. OSS is remembered for having a good record
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for recruiting and employing women. OSS officers underwent vigorous training in guerrilla warfare and new cloak-and-dagger
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combat methods such as espionage and lethal covert action. They were also required to take
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a variety of subjects in the classroom.
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Trainees were hidden away in camps where they lived under realistic conditions in order to prepare them for the conditions
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that they would have to endure on missions overseas.
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They endured strenuous physical-endurance training on outdoor obstacle courses designed to target
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and exercise the muscles most used in combat.
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They learned the correct way to hold and shoot a pistol and practiced this form in front of mirrors until it was perfected. OSS trainers taught them maneuvers like the chin jab,
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that would cripple an opponent in hand-to-hand combat. Trainees practiced escape techniques to use
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when approached from any direction, and how to disarm an enemy. They were also taught how to aid a comrade in trouble.
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In the classroom, trainees studied enemy propaganda,
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photography,
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demolition,
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and cross-country reconnaissance. The secluded property in Maryland that later
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became Camp David was used to train OSS officers for service in Europe. The Jedburgs were paramilitary units who operated in France, Belgium, and Holland,
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and worked alongside the local resistance. In addition to their physical training and familiarization with the conditions
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they would encounter on the ground in Europe,
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Jedburgs learned French and other languages, as well as how to read maps and compasses, and how to use ciphers.
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They became expert nighttime navigators, parachutists, and radio communicators. These units were also trained to use special weapons -- a favorite being the sten gun.
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This small submachine gun, nicknamed a "pipe and bedspring," had three important advantages: it was inexpensive to produce, simple to dismantle, and easy to conceal.
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The training process to become an OSS officer was not easy or conventional.
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With the outbreak of WWII, President Roosevelt looked to new techniques to take the fight to the enemy.
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OSS training did the trick.


The Office of Strategic Services (OSS) was a wartime intelligence agency of the United States during World War II, and a predecessor to the Central Intelligence Agency (CIA). The OSS was formed as an agency of the Joint Chiefs of Staff (JCS)[3] to coordinate espionage activities behind enemy lines for all branches of the United States Armed Forces. Other OSS functions included the use of propaganda, subversion, and post-war planning. On December 14, 2016, the organization was collectively honored with a Congressional Gold Medal.[4]

Origin

Prior to the formation of the OSS, the various departments of the executive branch, including the State, Treasury, Navy, and War Departments conducted American intelligence activities on an ad hoc basis, with no overall direction, coordination, or control. The US Army and US Navy had separate code-breaking departments: Signal Intelligence Service and OP-20-G. (A previous code-breaking operation of the State Department, the MI-8, run by Herbert Yardley, had been shut down in 1929 by Secretary of State Henry Stimson, deeming it an inappropriate function for the diplomatic arm, because "gentlemen don't read each other's mail."[5]) The FBI was responsible for domestic security and anti-espionage operations.

President Franklin D. Roosevelt was concerned about American intelligence deficiencies. On the suggestion of William Stephenson, the senior British intelligence officer in the western hemisphere, Roosevelt requested that William J. Donovan draft a plan for an intelligence service based on the British Secret Intelligence Service (MI6) and Special Operations Executive (SOE). After submitting his work, "Memorandum of Establishment of Service of Strategic Information", Colonel Donovan was appointed "coordinator of information" on July 11, 1941, heading the new organization known as the office of the Coordinator of Information (COI).

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William J. Donovan

Thereafter the organization was developed with British assistance; Donovan had responsibilities but no actual powers and the existing US agencies were skeptical if not hostile. Until some months after Pearl Harbor, the bulk of OSS intelligence came from the UK. British Security Co-ordination (BSC) trained the first OSS agents in Canada, until training stations were set up in the US with guidance from BSC instructors, who also provided information on how the SOE was arranged and managed. The British immediately made available their short-wave broadcasting capabilities to Europe, Africa, and the Far East and provided equipment for agents until American production was established.[6]

The Office of Strategic Services was established by a Presidential military order issued by President Roosevelt on June 13, 1942, to collect and analyze strategic information required by the Joint Chiefs of Staff and to conduct special operations not assigned to other agencies. During the war, the OSS supplied policymakers with facts and estimates, but the OSS never had jurisdiction over all foreign intelligence activities. The FBI was left responsible for intelligence work in Latin America, and the Army and Navy continued to develop and rely on their own sources of intelligence.

Activities

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General William J. Donovan reviews Operational Group members in Bethesda, Maryland prior to their departure for China in 1945.

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OSS missions and bases in East Asia

OSS proved especially useful in providing a worldwide overview of the German war effort, its strengths and weaknesses. In direct operations it was successful in supporting Operation Torch in French North Africa in 1942, where it identified pro-Allied potential supporters and located landing sites. OSS operations in neutral countries, especially Stockholm, Sweden, provided in-depth information on German advanced technology. The Madrid station set up agent networks in France that supported the Allied invasion of southern France in 1944. Most famous were the operations in Switzerland run by Allen Dulles that provided extensive information on German strength, air defenses, submarine production, and the V-1 and V-2 weapons. It revealed some of the secret German efforts in chemical and biological warfare. Switzerland's station also supported resistance fighters in France and Italy, and helped with the surrender of German forces in Italy in 1945.[7]

For the duration of World War II, the Office of Strategic Services was conducting multiple activities and missions, including collecting intelligence by spying, performing acts of sabotage, waging propaganda war, organizing and coordinating anti-Nazi resistance groups in Europe, and providing military training for anti-Japanese guerrilla movements in Asia, among other things.[8] At the height of its influence during World War II, the OSS employed almost 24,000 people.[9]

From 1943–1945, the OSS played a major role in training Kuomintang troops in China and Burma, and recruited Kachin and other indigenous irregular forces for sabotage as well as guides for Allied forces in Burma fighting the Japanese Army. Among other activities, the OSS helped arm, train, and supply resistance movements in areas occupied by the Axis powers during World War II, including Mao Zedong's Red Army in China (known as the Dixie Mission) and the Viet Minh in French Indochina. OSS officer Archimedes Patti played a central role in OSS operations in French Indochina and met frequently with Ho Chi Minh in 1945.[10]

One of the greatest accomplishments of the OSS during World War II was its penetration of Nazi Germany by OSS operatives. The OSS was responsible for training German and Austrian individuals for missions inside Germany. Some of these agents included exiled communists and Socialist party members, labor activists, anti-Nazi prisoners-of-war, and German and Jewish refugees. The OSS also recruited and ran one of the war's most important spies, the German diplomat Fritz Kolbe.

From 1943 the OSS was in contact with the Austrian resistance group around Kaplan Heinrich Maier. As a result, plans and production facilities for V-2 rockets, Tiger tanks and aircraft (Messerschmitt Bf 109, Messerschmitt Me 163 Komet, etc.) were passed on to Allied general staffs in order to enable Allied bombers to get accurate air strikes. The Maier group informed very early about the mass murder of Jews through its contacts with the Semperit factory near Auschwitz. The group was gradually dismantled by the German authorities because of a double agent who worked for both the OSS and the Gestapo. This uncovered a transfer of money from the Americans to Vienna via Istanbul and Budapest, and most of the members were executed after a People's Court hearing.[11][12]

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OSS 1st Lieutenant George Musulin behind enemy lines in German-occupied Serbia, as a Chetnik, during his first mission in November 1943. His second mission was Operation Halyard.

In 1943, the Office of Strategic Services set up operations in Istanbul.[13] Turkey, as a neutral country during the Second World War, was a place where both the Axis and Allied powers had spy networks. The railroads connecting central Asia with Europe, as well as Turkey's close proximity to the Balkan states, placed it at a crossroads of intelligence gathering. The goal of the OSS Istanbul operation called Project Net-1 was to infiltrate and extenuate subversive action in the old Ottoman and Austro-Hungarian Empires.[13]

The head of operations at OSS Istanbul was a banker from Chicago named Lanning "Packy" Macfarland, who maintained a cover story as a banker for the American lend-lease program.[14] Macfarland hired Alfred Schwarz, a Czechoslovakian engineer and businessman who came to be known as "Dogwood" and ended up establishing the Dogwood information chain.[15] Dogwood in turn hired a personal assistant named Walter Arndt and established himself as an employee of the Istanbul Western Electrik Kompani.[15] Through Schwartz and Arndt the OSS was able to infiltrate anti-fascist groups in Austria, Hungary, and Germany. Schwartz was able to convince Romanian, Bulgarian, Hungarian, and Swiss diplomatic couriers to smuggle American intelligence information into these territories and establish contact with elements antagonistic to the Nazis and their collaborators.[16] Couriers and agents memorized information and produced analytical reports; when they were not able to memorize effectively they recorded information on microfilm and hid it in their shoes or hollowed pencils.[17] Through this process information about the Nazi regime made its way to Macfarland and the OSS in Istanbul and eventually to Washington.

While the OSS "Dogwood-chain" produced a lot of information, its reliability was increasingly questioned by British intelligence. By May 1944, through collaboration between the OSS, British intelligence, Cairo, and Washington, the entire Dogwood-chain was found to be unreliable and dangerous.[17] Planting phony information into the OSS was intended to misdirect the resources of the Allies. Schwartz's Dogwood-chain, which was the largest American intelligence gathering tool in occupied territory, was shortly thereafter shut down.[18]

The OSS purchased Soviet code and cipher material (or Finnish information on them) from émigré Finnish army officers in late 1944. Secretary of State Edward Stettinius, Jr., protested that this violated an agreement President Roosevelt made with the Soviet Union not to interfere with Soviet cipher traffic from the United States. General Donovan might have copied the papers before returning them the following January, but there is no record of Arlington Hall receiving them, and CIA and NSA archives have no surviving copies. This codebook was in fact used as part of the Venona decryption effort, which helped uncover large-scale Soviet espionage in North America.[19]

Weapons and gadgets

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OSS T13 Beano Grenade and compass hidden in a button, CIA Museum

The OSS espionage and sabotage operations produced a steady demand for highly specialized equipment.[8] General Donovan invited experts, organized workshops, and funded labs that later formed the core of the Research & Development Branch. Boston chemist Stanley P. Lovell became its first head, and Donovan humorously called him his "Professor Moriarty".[20]:101 Throughout the war years, the OSS Research & Development successfully adapted Allied weapons and espionage equipment, and produced its own line of novel spy tools and gadgets, including silenced pistols, lightweight sub-machine guns, "Beano" grenades that exploded upon impact, explosives disguised as lumps of coal ("Black Joe") or bags of Chinese flour ("Aunt Jemima"), acetone time delay fuses for limpet mines, compasses hidden in uniform buttons, playing cards that concealed maps, a 16mm Kodak camera in the shape of a matchbox, tasteless poison tablets ("K" and "L" pills), and cigarettes laced with tetrahydrocannabinol acetate (an extract of Indian hemp) to induce uncontrollable chattiness.[20][21][22]

The OSS also developed innovative communication equipment such as wiretap gadgets, electronic beacons for locating agents, and the "Joan-Eleanor" portable radio system that made it possible for operatives on the ground to establish secure contact with a plane that was preparing to land or drop cargo. The OSS Research & Development also printed fake German and Japanese-issued identification cards, and various passes, ration cards, and counterfeit money.[23]

On August 28, 1943, Stanley Lovell was asked to make a presentation in front of a not very friendly audience of the Joint Chiefs of Staff, since the U.S. top brass were largely skeptical of all OSS plans beyond collecting military intelligence and were ready to split the OSS between the Army and the Navy.[24]:5–7 While explaining the purpose and mission of his department and introducing various gadgets and tools, he reportedly casually dropped into a waste basket a Hedy, a panic-inducing explosive device in the shape of a firecracker, which shortly produced a loud shrieking sound followed by a deafening boom. The presentation was interrupted and did not resume since everyone in the room fled. In reality, the Hedy, jokingly named after Hollywood movie star Hedy Lamarr for her ability to distract men, later saved the lives of some trapped OSS operatives.[25]:184–185

Not all projects worked. Some ideas were odd, such as a failed attempt to use insects to spread anthrax in Spain.[26]:150–151 Stanley Lovell was later quoted saying, "It was my policy to consider any method whatever that might aid the war, however unorthodox or untried".[27]

In 1939, a young physician named Christian J. Lambertsen developed an oxygen rebreather set (the Lambertsen Amphibious Respiratory Unit) and demonstrated it to the OSS—after already being rejected by the U.S. Navy—in a pool at the Shoreham Hotel in Washington D.C., in 1942.[28][29] The OSS not only bought into the concept, they hired Lambertsen to lead the program and build up the dive element for the organization.[29] His responsibilities included training and developing methods of combining self-contained diving and swimmer delivery including the Lambertsen Amphibious Respiratory Unit for the OSS "Operational Swimmer Group".[28][30] Growing involvement of the OSS with coastal infiltration and water-based sabotage eventually led to creation of the OSS Maritime Unit.

Facilities

At Camp X, near Whitby, Ontario, an "assassination and elimination" training program was operated by the British Special Operations Executive, assigning exceptional masters in the art of knife-wielding combat, such as William E. Fairbairn and Eric A. Sykes, to instruct trainees. Many members of the Office of Strategic Services also were trained there. It was dubbed "the school of mayhem and murder" by George Hunter White who trained at the facility in the 1950s.[31]

From these incipient beginnings, the OSS began to take charge of its own destiny, and opened camps in the United States, and finally abroad. Prince William Forest Park (then known as Chopawamsic Recreational Demonstration Area) was the site of an OSS training camp that operated from 1942 to 1945. Area "C", consisting of approximately 6,000 acres (24 km2), was used extensively for communications training, whereas Area "A" was used for training some of the OGs (Operational Groups).[32] Catoctin Mountain Park, now the location of Camp David, was the site of OSS training Area "B" where the first Special Operations, or SO, were trained.[33] Special Operations was modeled after Great Britain's Special Operations Executive, which included parachute, sabotage, self-defense, weapons, and leadership training to support guerrilla or partisan resistance.[34] Considered most mysterious of all was the "cloak and dagger" Secret Intelligence, or SI branch.[35] Secret Intelligence employed "country estates as schools for introducing recruits into the murky world of espionage. Thus, it established Training Areas E and RTU-11 ("the Farm") in spacious manor houses with surrounding horse farms."[36] Morale Operations training included psychological warfare and propaganda.[37] The Congressional Country Club (Area F) in Bethesda, Maryland, was the primary OSS training facility. The Facilities of the Catalina Island Marine Institute at Toyon Bay on Santa Catalina Island, Calif., are composed (in part) of a former OSS survival training camp. The National Park Service commissioned a study of OSS National Park training facilities by Professor John Chambers of Rutgers University.[38]

The main OSS training camps abroad were located initially in Great Britain, French Algeria, and Egypt; later as the Allies advanced, a school was established in southern Italy. In the Far East, OSS training facilities were established in India, Ceylon, and then China. The London branch of the OSS, its first overseas facility, was at 70 Grosvenor Street, W1.In addition to training local agents, the overseas OSS schools also provided advanced training and field exercises for graduates of the training camps in the United States and for Americans who enlisted in the OSS in the war zones. The most famous of the latter was Virginia Hall in France.[38]

The OSS's Mediterranean training center in Cairo, Egypt, known to many as the Spy School, was a lavish palace belonging to King Farouk's brother-in-law, called Ras el Kanayas.[39][40] It was modeled after the SOE's training facility STS 102 in Haifa, Palestine.[41] Americans whose heritage stemmed from Italy, Yugoslavia, and Greece were trained at the "Spy School"[42] and also sent for parachute, weapons and commando training, and Morse code and encryption lessons at STS 102.[43][44][45] After completion of their spy training, these agents were sent back on missions to the Balkans and Italy where their accents would not pose a problem for their assimilation.[46][47]

Personnel

The names of all 13,000 OSS personnel and documents of their OSS service, previously a closely guarded secret, were released by the US National Archives on August 14, 2008. Among the 24,000 names were those of Carl C. Cable, Julia Child, Ralph Bunche, Arthur Goldberg, Saul K. Padover, Arthur Schlesinger, Jr., Bruce Sundlun, Rene Joyeuse MD and John Ford.[48][9][49] The 750,000 pages in the 35,000 personnel files include applications of people who were not recruited or hired, as well as the service records of those who served.[50]

OSS soldiers were primarily inducted from the United States Armed Forces. Other members included foreign nationals including displaced individuals from the former czarist Russia, an example being Prince Serge Obolensky.

Donovan sought independent thinkers, and in order to bring together those many intelligent, quick-witted individuals who could think out-of-the box, he chose them from all walks of life, backgrounds, without distinction to culture or religion. Donovan was quoted as saying, "I'd rather have a young lieutenant with enough guts to disobey a direct order than a colonel too regimented to think for himself." In a matter of a few short months, he formed an organization which equalled and then rivalled Great Britain's Secret Intelligence Service and its Special Operations Executive.

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Major league baseball player Moe Berg of the Boston Red Sox was an OSS agent

One such agent was Ivy league polyglot and Jewish-American baseball catcher Moe Berg, who played 15 seasons in the major leagues. As a Secret Intelligence agent, he was dispatched to seek information on German physicist Werner Heisenberg and his knowledge on the atomic bomb.[51] One of the most highly decorated and flamboyant OSS soldiers was US Marine Colonel Peter Ortiz. Enlisting early in the war, as a French Foreign Legionnaire, he went on to join the OSS and earn the title of the most highly decorated US Marine in the OSS during World War II.[52]

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Col. Peter Ortiz, USMC

Julia Child, who later authored cookbooks worked directly under Donovan.[53]

"Jumping Joe" Savoldi (code name Sampson) was recruited by the OSS in 1942 because of his hand-to-hand combat and language skills as well as his deep knowledge of the Italian geography and Benito Mussolini's compound. He was assigned to the Special Operations branch and took part in missions in North Africa, Italy, and France during 1943–1945.[54][55][56]

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OSS created this false ID for Joe Savoldi - posing as Giuseppe De Leo while infiltrating the black market in Naples

One of the forefathers of today's commandos was Navy Lieutenant Jack Taylor. He was sequestered by the OSS early in the war and had a long career behind enemy lines.[57]

Taro and Mitsu Yashima, both Japanese political dissidents who were imprisoned in Japan for protesting its militarist regime, worked for the OSS in psychological warfare against the Japanese Empire.[58][59]

Nisei linguists

In late 1943, a representative from OSS visited the 442nd Infantry Regiment looking to recruit volunteers willing to undertake "extremely hazardous assignment."[60] All selected were Nisei. The recruits were assigned to OSS Detachments 101 and 202, in the China-Burma-India Theater. "Once deployed, they were to interrogate prisoners, translate documents, monitor radio communications, and conduct covert operations... Detachment 101 and 102's clandestine operations were extremely successful."[60]

Dissolution into other agencies

On September 20, 1945, President Truman signed Executive Order 9621, terminating the OSS. The State Department took over the Research and Analysis Branch; it became the Bureau of Intelligence and Research, The War Department took over the Secret Intelligence (SI) and Counter-Espionage (X-2) Branches, which were then housed in the new Strategic Services Unit (SSU). Brigadier General John Magruder (formerly Donovan's Deputy Director for Intelligence in OSS) became the new SSU director. He oversaw the liquidation of the OSS and managed the institutional preservation of its clandestine intelligence capability.[61]

In January 1946, President Truman created the Central Intelligence Group (CIG), which was the direct precursor to the CIA. SSU assets, which now constituted a streamlined "nucleus" of clandestine intelligence, were transferred to the CIG in mid-1946 and reconstituted as the Office of Special Operations (OSO). The National Security Act of 1947 established the first permanent peacetime intelligence agency in the United States, the Central Intelligence Agency, which then took up OSS functions. The direct descendant of the paramilitary component of the OSS is the CIA Special Activities Division.[62]

Today, the joint-branch United States Special Operations Command, founded in 1987, uses the same spearhead design on its insignia, as homage to its indirect lineage.

Branches

• Censorship and Documents
• Field Experimental Unit
• Foreign Nationalities
• Maritime Unit
• Morale Operations Branch
• Operational Group Command
• Research & Analysis
• Secret Intelligence[63]
• Security
• Special Operations
• Special Projects
• X-2 (counterespionage)

Detachments

• OSS Deer Team: Vietnam
• OSS Detachment 101: Burma
• OSS Detachment 202: China
OSS Detachment 303: New Delhi, India
• OSS Detachment 404: attached to British South East Asia Command in Kandy, Ceylon
• OSS Detachment 505: Calcutta, India


US Army units attached to the OSS

• 2671st Special Reconnaissance Battalion
• 2677th Office of Strategic Services Regiment

In popular culture

Comics


• The OSS was a featured organization in DC Comics, introduced in G.I. Combat #192 (July 1976). Led by the mysterious Control, they operated as an espionage unit, initially in Nazi-occupied France. The organization would later become Argent.
• The alter ego of the DC Comics superheroine Wonder Woman, Diana Prince, works for Major Steve Trevor at the OSS. In this position, she found herself privy to intelligence on Axis operations in the United States, and many times foiled agents of Nazi Germany, Imperial Japan, and Fascist Italy in their attempts to defeat the Allies and achieve world domination.

Films

• The Paramount film O.S.S. (1946), starring Alan Ladd and Geraldine Fitzgerald, showed agents training and on a dangerous mission. Commander John Shaheen acted as technical advisor.
• The film 13 Rue Madeleine (1946) stars James Cagney as an OSS agent who must find a mole in French partisan operations. Peter Ortiz acted as technical advisor.
• The film Cloak and Dagger (1946) stars Gary Cooper as a scientist recruited to OSS to exfiltrate a German scientist defecting to the allies with the help of a woman guerrilla and her partisans. E. Michael Burke acted as technical advisor.
• In the film Charade (1963 film) Carson Dyle Walter Mathau explains the CIA and OSS to Reggie Lampert Audrey Hepburn.
• In The Good Shepherd (2006), Matt Damon plays Edward Wilson, a Skull and Bones recruit who joins the OSS to help with a mission in London. He quickly gains rank as the head of the newly formed CIA's counterintelligence service.
• The biographical film Flash of Genius (2008) is about famed American inventor and OSS veteran, Robert Kearns.
• In the film Indiana Jones and the Kingdom of the Crystal Skull 2008, it is indicated that Indiana Jones worked for the OSS and attained the rank of Colonel.
• In the film Inglourious Basterds (2009), directed by Quentin Tarantino, the titular "basterds" are members of an OSS commando squad in occupied-France, although no such OSS unit ever actually existed.
• The film Julie & Julia (2009) includes flashback scenes depicting Julia Child's wartime service with the OSS.
• The Real Inglorious Bastards (2012), a short film documentary, directed by Min Sook Lee, is about the OSS officers such as Frederick Mayer (spy), Hans Wijnberg, and Franz Weber, who volunteered to operate behind enemy lines, e.g., during "Operation Greenup", to defeat the German armed forces
• Camp X: Secret Agent School (2014), a YAP Films documentary for History Channel (Canada), portrays the first spy school in North America, OSS agents, their training at Camp X, and their missions behind enemy lines[64][65]
• World War II Spy School (2014), a YAP Films documentary for the Smithsonian Channel, portraying Camp X and the other training sites overseas, as well as OSS agents and their missions.[66]

Games

Tabletop Roleplaying Games


• The OSS appears in the backstory of Delta Green. The eponymous organization started as the fictional P4 Division of the Office of Naval Intelligence and in 1942 the ONI transfers the P4 division to the OSS so they can act in the entire Allied theater under the cover of a psychological warfare research division. It is under the OSS that the P4 Division acquires the codename Delta Green.
o The OSS also is mentioned in Pelgrane Press The Fall of DELTA GREEN. Player Characters can be ex-OSS agents in other agencies such as the CIA, which can be beneficial due the claim and carry authenticity, experience and authority due their past career in the OSS.

Video games

• In Call of Duty: World at War (2008), Dr. Peter McCain is an OSS spy.
• In Indiana Jones and the Infernal Machine (1999), the main female character, Sophia Hapgood, is an OSS (later CIA) agent.
• Most games in the Medal of Honor video game franchise feature a fictional OSS agent as the main character.
• In the 2012 game Sniper Elite V2 and its prequels Sniper Elite III and Sniper Elite 4, the protagonist is an SOE turned OSS agent sniper.
• In the Wolfenstein series video game series, the main character is a member of a fictional organisation called the OSA (Office of Secret Actions), which is inspired by the OSS.
• In Tom Clancy's The Division 2, one of the games several hidden side missions, known as The Navy Hill Transmission, has the Agent searching the western part of Washington D.C. for the source of a mysterious encoded transmission which ends up leading him/her to an old underground OSS Bunker. During the side mission, Manny Ortega mentions a few interesting facts about the OSS and how President Truman disbanded it 1945 and how several former OSS agents went on to become part of the CIA. You also find a map that leads the Agent to a point of interest known as the "G. Phillips Protocol," which could possibly be in honor of George Phillips (USMC) (1926–1945), a US Marine and Medal of Honor recipient.
• It is featured in Hearts of Iron IV in the 2020 expansion, La Resistance, as the United States' Secret Agency.

Literature

• Jean Bruce's French pulp fiction series, OSS 117, follows the adventure of Hubert Bonisseur de la Bath, alias OSS 117, a French operative working for the OSS. The original series (four or five books a year) lasted from 1949 to 1963, until the death of Jean Bruce, and was continued by his wife and children until 1992. Numerous films were made from it in the 1960s, and in 2006 a nostalgic comedy was made, celebrating the spy movie genre, OSS 117: Cairo, Nest of Spies, with Jean Dujardin playing OSS 117. A sequel followed in 2009 called OSS 117: Lost in Rio (original title in French: OSS 117: Rio Ne Répond Plus).
• Corey Ford and Alastair MacBain's book, Cloak and Dagger: The Secret Story of The Office of Strategic Services (1946), covers a broad overview of O.S.S. information and includes a chapter about Joe Savoldi titled, "The Saga of Jumping Joe" featuring a basic recounting of a portion of the McGregor Mission.
• W.E.B. Griffin's Honor Bound and Men At War series revolve around fictional OSS operations. Some of his characters in The Corps Series also are recruited by the OSS, notably Ken McCoy, Edward Banning, and Fleming Pickering.
• Roger Wolcott Hall's book, You're Stepping on My Cloak and Dagger (1957), is a witty look at Hall's experiences with the OSS.
• In Of Spies and Stratagems (1963), former OSS Deputy Director for Special Projects Stanley P. Lovell's book about the activities of his department, he recalls how he was recruited by Donovan, who was looking for his own Professor Moriarty; some of the devices Special Projects developed, from the High Standard silent, flashless pistol, to the anti-vehicle bomb codenamed Firefly, to a psychological warfare compound codenamed "Who? Me?"; the OSS's involvement in document forgery and counterfeiting; and hinted at the valor of its agents, which was only then starting to be revealed by the government.
• Clive Cussler deemed Patrick K. O'Donnell's book, Operatives, Spies, and Saboteurs: The Unknown Story of the Men and Women of World War II's OSS (2004), "A revealing look into the intrigue and extraordinary courage of our intelligence gatherers of World War II. A rare combination of suspense thriller and true heroism by a great American writer."* David Stafford's book, Camp X (1986), is the most accurate account of the activities and personnel of Camp X, the secret agent training camp for sabotage and guerrilla warfare at Ajax near Oshawa Ontario, Canada, that was administered by the British Special Operations Executive.
• William Stevenson's book, A Man Called Intrepid: The Secret War (1976), describes the operations of the OSS, particularly the role of Sir William Samuel Stephenson, head of British Security Coordination in New York, in its formation.
• The OSS also appears in William Stevenson's book Intrepid's Last Case (1986).

Television

• In the American animated comedy series Archer, the character Malory Archer (mother of the main character Sterling Archer) is a former O.S.S agent.
• One of the characters in the Ellery Queen episode, "The Adventure of Colonel Niven's Memoirs" (1975), identifies himself as "Major George Pearson, O.S.S."; he offers some Soviet diplomats political asylum.
• In theNCIS: Los Angeles Season 3, episode, "Lange, H.", the O.S.S. is mentioned as the predecessor of the C.I.A.
• In 1957–1958 Ron Randell starred in the series O.S.S.[67]
• In Knight Rider, Devon Miles mentions that he served in OSS during World War II.
• In the X-Files Season 6 episode, "Triangle", the woman from the 1939 scenes portrayed by Gillian Anderson as Scully is a member of OSS.

See also

• United States portal
• World War II portal
• Charles Douglas Jackson
• Operation Halyard
• Operation Jedburgh
• Operation Paperclip
• OSS Detachment 101 operated in the China Burma India Theater of World War II.
• Paramarines
• Special Forces (United States Army)
• Special Operations Executive
• X-2 Counter Espionage Branch
• Central Intelligence Agency
• History of espionage

Notes

• Paulson, Alan (1995). "Required reading: OSS Weapons". Fighting Firearms. 3 (2): 20–21, 80–81.
• Brunner, John (1991). OSS Crossbows. Phillips Publications. ISBN 0932572154.
• Brunner, John (2005). OSS Weapons II. Phillips Publications. ISBN 978-0932572431.

References

1. Emerson, William K. (1996). "51". Encyclopedia of United States Army Insignia and Uniforms. University of Oklahoma Press. ISBN 9780806126227.
2. Dawidoff, p. 240
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7. G.J.A. O'Toole, Honorable Treachery: A History of U. S. Intelligence, Espionage, and Covert Action from the American Revolution to the CIA pp 418-19.
8. Smith, R. Harris. OSS: The Secret History of America's First Central Intelligence Agency. Berkeley: University of California Press, 1972.
9. "Chef Julia Child, others part of WWII spy network" Archived August 21, 2008, at the Wayback Machine, CNN, 2008-08-14
10. "Interview with Archimedes L. A. Patti". 1981.
11. Peter Broucek "Die österreichische Identität im Widerstand 1938–1945" (2008), p 163.
12. Hansjakob Stehle "Die Spione aus dem Pfarrhaus (German: The spy from the rectory)" In: Die Zeit, 5 January 1996.
13. Hassell and McCrae, p.158
14. Hassell and MacRae, p.159
15. Hassell and MacRae, p.166
16. Hassell and MacRae, p.167
17. Rubin, B: Istanbul Intrigues, page 168. Pharos Books, 1992.
18. Hassell and MacRae, p.184
19. Andrew, Christopher and Mitrokhin, Vasili, The Mitrokhin Archive, Volume 1: The KGB in Europe and the West, 1999.
20. Waller, Douglas C. Wild Bill Donovan: The Spymaster Who Created the OSS and Modern American Espionage. New York: Free Press, 2011.
21. CIA Library: Weapons & Spy Gear Archived February 21, 2014, at the Wayback Machine, Historical Document, March 15, 2007.
22. Brunner, John (1994). OSS Weapons. 58: Phillips Publications. ISBN 0-932572-21-9.
23. The Office of Strategic Services America's First Intelligence Agency. Washington, D.C.: Public Affairs, Central Intelligence Agency, 2000, p. 33.
24. Hogan, David W. U.S. Army Special Operations in World War II. Washington, D.C.: Center of Military History, Dept. of the Army, 1992.
25. Breuer, William B. Deceptions of World War II. New York: Wiley, 2002.
26. Lockwood, Jeffrey Alan. Six-Legged Soldiers: Using Insects As Weapons of War. Oxford: Oxford University Press, 2009.
27. Lovell, Stanley P. (1963). Of Spies and Stratagems. Englewood Cliffs, New Jersey: Prentice Hall. p. 79. ASIN B000LBAQYS.
28. Vann RD (2004). "Lambertsen and O2: beginnings of operational physiology". Undersea Hyperb Med. 31 (1): 21–31. PMID 15233157. Retrieved April 20, 2013.
29. Shapiro, T. Rees. "Christian J. Lambertsen, OSS officer who created early scuba device, dies at 93". Washington Post(February 18, 2011)
30. Butler FK (2004). "Closed-circuit oxygen diving in the U.S. Navy". Undersea Hyperb Med. 31 (1): 3–20. PMID 15233156. Retrieved April 20, 2013.
31. Albarelli, H.A. A Terrible Mistake: The Murder of Frank Olson and the CIA's Secret Cold War Experiments 2009. p.67 ISBN 0-9777953-7-3
32. Chambers II, John Whiteclay (2008). "2" (PDF). OSS Training in the National Parks and Service Abroad in World War II. Washington, DC: U.S. National Park Service. p. 40. ISBN 978-1511654760.
33. Chambers II, John Whiteclay (2008). "Chapter 6: Instructing for Dangerous Missions" (PDF). OSS Training in the National Parks and Service Abroad in World War II. U.S. National Park Service. pp. 195–199.
34. Chambers II, John Whiteclay (2008). "2" (PDF). OSS Training in the National Parks and Service Abroad in World War II. Washington, DC: U.S. National Park Service. p. 40. ISBN 978-1511654760.
35. Chambers II, John Whiteclay (2008). "2" (PDF). OSS Training in the National Parks and Service Abroad in World War II. Washington, DC: U.S. National Park Service. p. 35. ISBN 978-1511654760.
36. Chambers II, John Whiteclay (2008). "11" (PDF). OSS Training in the National Parks and Service Abroad in World War II. Washington, DC: U.S. National Park Service. p. 558. ISBN 978-1511654760.
37. Chambers II, John Whiteclay (2008). "2" (PDF). OSS Training in the National Parks and Service Abroad in World War II. Washington, DC: U.S. National Park Service. p. 43. ISBN 978-1511654760.
38. "(U) Chambers-OSS Training in WWII-with Notes.fm" (PDF). Retrieved September 26, 2018.
39. Hueck Allen, Susan (2013), "7", Classical Spies: American Archaeologists with the OSS in World War II Greece, Ann Arbor, Michigan: The University of Michigan, p. 134, ISBN 978-0472117697
40. Doundoulakis, Helias; Gafni, Gabriella (2014), "11", Trained to be an OSS Spy, Bloomington, IN: Xlibris, p. 99, ISBN 978-1499059830
41. Doundoulakis, Helias (2012), "1", I was Trained to be a Spy-Book II, Bloomington, IN: Xlibris, p. 2, ISBN 978-1479716494
42. Secret Intelligence (SI), Special Operations (SO), Morale Operations (MO) Archived May 25, 2011, at the Wayback Machine
43. Wilkinson, Peter; Foot, M. R. D (2002). Foreign Fields: The Story of an SOE Operative. I.B.Tauris. ISBN 978-1860647796.
44. Horn, Bernd (2016). A Most Ungentlemanly Way of War. Toronto: Dundurn. ISBN 9781459732797.
45. "History" (PDF). http://www.nps.gov.
46. William J. Donovan, William Fairbairn, William Stephenson, Frank Gleason, Guy D'Artois, Helias Doundoulakis (2014). World War II Spy School (Film). USA, Canada: YAP Films.
47. [1] Archived March 15, 2017, at the Wayback Machine
48. Patrick, Jeanette (2017). "The Recipe for Adventure: Chef Julia Child's World War II Service". http://www.womenshistory.org. National Women's History Museum.
49. Blackledge, Brett J. and Herschaft, Randy "Documents: Julia Child part of WW II-era spy ring", Associated Press
50. Office of Strategic Services Personnel Files from World War II – overview page, search links, digital excerpts; National Archives Identifier 1593270: Personnel Files, compiled 1942 - 1945, documenting the period 1941 - 1945, from Record Group 226: Records of the Office of Strategic Services, 1919 - 2002; Personnel database – complete list
51. Lewin, Ben (Director) (2018). The Catcher Was a Spy (Movie). United States, Japan, Yugoslavia.
52. Lieutenant Colonel Harry W. Edwards. "A Different War: Marines in Europe and North Africa" (PDF). USMC Training and Education Command. Archived from the original (PDF) on June 15, 2011. Retrieved October 3, 2010.
53. "Julia Child Dished Out ... Spy Secrets?". ABC. August 14, 2008. Retrieved February 16, 2010.
54. Baminvestor (January 20, 2004). "English: OSS created this false ID for Joe Savoldi - posing as Giuseppe De Leo while infiltrating the black market in Naples". Retrieved February 19, 2017 – via Wikimedia Commons.
55. Cloak and Dagger: The Secret Story of the Office of Strategic Services Chapter IX "The Saga of Jumping Joe" page 150
56. Wild Bill Donovan: The Last Hero by Anthony Cave Brown page 352 and Savoldi's personal notes from July 8–16, 1943 (now in the possession of family members.)
57. "SEAL History: First Airborne Frogmen - National Navy UDT-SEAL Museum". NavySealMuseum.com. Retrieved February 19, 2017.
58. "Taro Yashima: an unsung beacon for all against 'evil on this Earth' - The Japan Times". The Japan Times. September 11, 2011.
59. "An unlikely heroine of World War II". SFGate. March 18, 2007.
60. "Japanese Americans in World War II Intelligence — Central Intelligence Agency". http://www.cia.gov. Retrieved February 22,2017.
61. George C. Chalou, ed. The Secret War (1992), pp 95-97.
62. Waller, Douglas "CIA's Secret Army", Time (2003)
63. For all branch information: Clancey, Patrick. "Office of Strategic Services (OSS) Organization and Functions". HyperWar. Retrieved July 12, 2011.
64. YAP Films (2014). Camp X: Secret Agent School. History Channel (Canada).
65. Camp X: Secret Agent School. IMDb. 2014.
66. YAP Films (2014). World War II Spy School. Smithsonian Channel.
67. O.S.S on IMDb

Further reading

• Albarelli, H.P. A Terrible Mistake: The Murder of Frank Olson and the CIA's Secret Cold War Experiments (2009) ISBN 0-9777953-7-3
• Aldrich, Richard J. Intelligence and the War Against Japan: Britain, America and the Politics of Secret Service (Cambridge: Cambridge University Press, 2000) ISBN 0521641861
• Alsop, Stewart and Braden, Thomas. Sub Rosa: The OSS and American Espionage (New York: Reynal & Hitchcock, 1946) OCLC 1226266
• Bank, Aaron. From OSS to Green Berets: The Birth of Special Forces (Novato, CA: Presidio, 1986) ISBN 0891412719
• Bartholomew-Feis, Dixee R. The OSS and Ho Chi Minh: Unexpected Allies in the War against Japan (Lawrence : University Press of Kansas, 2006) ISBN 0700614311
• Bernstein, Barton J. "Birth of the U.S. biological warfare program" Scientific American 256: 116 – 121, 1987.
• Brown, Anthony Cave. The Last Hero: Wild Bill Donovan (New York: Times Books, 1982) ISBN 0812910214
• Brunner, John W. OSS Weapons. Phillips Publications, Williamstown, N.J., 1994. ISBN 0-932572-21-9.
• Brunner, John W. OSS Weapons II. Phillips Publications, Williamstown, N.J., 2005. ISBN 978-0932572431.
• Brunner, John W. OSS Crossbows. Phillips Publications, Williamstown, N.J., 1991. ISBN 0-932572-15-4.
• Burke, Michael. "Outrageous Good Fortune: A Memoir" (Boston-Toronto: Little, Brown and Company)
• Casey, William J. The Secret War Against Hitler (Washington: Regnery Gateway, 1988) ISBN 089526563X
• Chalou, George C. (ed.) The Secrets War: The Office of Strategic Services in World War II (Washington: National Archives and Records Administration, 1991) ISBN 0911333916
• Chambers II, John Whiteclay. OSS Training in the National Parks and Service Abroad in World War II (NPS, 2008) online; chapters 1-2 and 8-11 provide a useful summary history of OSS by a scholar.
• Dawidoff, Nicholas. The Catcher was a Spy: The Mysterious Life of Moe Berg ( New York: Vintage Books, 1994) ISBN 0679415661
• Doundoulakis, Helias. Trained to be an OSS Spy (Xlibris, 2014) OCLC 907008535. ISBN 9781499059830[self-published source]
• Dulles, Allen. The Secret Surrender (New York: Harper & Row, 1966) OCLC 711869
• Dunlop, Richard. Donovan: America's Master Spy (Chicago: Rand McNally, 1982) ISBN 0528811177
• Ford, Corey. Donovan of OSS (Boston: Little, Brown, 1970) OCLC 836436423
• Ford, Corey, MacBain A. "Cloak and Dagger: The Secret Story of O.S.S." (New York: Random House 1945,1946) OCLC 1504392
• Grose, Peter. Gentleman Spy: The Life of Allen Dulles (Boston: Houghton Mifflin, 1994) ISBN 0395516072
• Hassell, A, and MacRae, S: Alliance of Enemies: The Untold Story of the Secret American and German Collaboration to End World War II, Thomas Dunne Books, 2006. ISBN 0312323697
• Hunt, E. Howard. American Spy, 2007
• Jakub, Jay. Spies and Saboteurs: Anglo-American Collaboration and Rivalry in Human Intelligence Collection and Special Operations, 1940–45 (New York: St. Martin's, 1999)
• Jones, Ishmael. The Human Factor: Inside the CIA's Dysfunctional Intelligence Culture (New York: Encounter Books, 2008, rev 2010) ISBN 9781594032745
• Katz, Barry M. Foreign Intelligence: Research and Analysis in the Office of Strategic Services, 1942–1945 (Cambridge: Harvard University Press, 1989)
• Kent, Sherman. Strategic Intelligence for American Foreign Policy (Hamden, CT: Archon, 1965 [1949])
• Lovell, Stanley P. (1963). Of Spies and Stratagems. Englewood Cliffs, New Jersey: Prentice Hall. p. 79. ASIN B000LBAQYS.
• McIntosh, Elizabeth P. Sisterhood of Spies: The Women of the OSS (Annapolis, MD: Naval Institute Press, 1998) ISBN 1557505985
• Mauch, Christof. The Shadow War Against Hitler: The Covert Operations of America's Wartime Secret Intelligence Service (2005), scholarly history of OSS.
• Melton, H. Keith. OSS Special Weapons and Equipment: Spy Devices of World War II (New York: Sterling Publishing, 1991) ISBN 0806982381
• Moulin, Pierre. U.S. Samurais in Bruyeres (CPL Editions: Luxembourg, 1993) ISBN 2959998405
• Paulson, A.C. 1989. OSS Silenced Pistol. Machine Gun News. 3(6):28-30.
• Paulson, A.C. 1995. OSS Weapons. Fighting Firearms. 3(2):20-21,80-81.
• Paulson, A.C. 2002. HDMS silenced .22 pistols in Vietnam. The Small Arms Review. 5(7):119-120.
• Paulson, A.C. 2003. WWII vintage silent .22LR [High Standard OSS HDMS pistol]. Guns & Weapons for Law Enforcement. 15(2):24-29,72.
• Persico, Joseph E. Roosevelt's Secret War: FDR and World War II Espionage (2001).
• Persico, Joseph E. Piercing the Reich: The Penetration of Nazi Germany by American Secret Agents During World War II (New York: Viking, 1979) Reprinted in 1997 by Barnes & Noble Books. ISBN 076070242X
• Peterson, Neal H. (ed.) From Hitler's Doorstep: The Wartime Intelligence Reports of Allen Dulles, 1942–1945 (University Park: Pennsylvania State University Press, 1996)
• Pinck, Daniel C. Journey to Peking: A Secret Agent in Wartime China (Naval Institute Press, 2003) ISBN 1591146771
• Pinck, Daniel C., Jones, Geoffrey M.T. and Pinck, Charles T. (eds.) Stalking the History of the Office of Strategic Services: An OSS Bibliography (Boston: OSS/Donovan Press, 2000) ISBN 0967573602
• Roosevelt, Kermit (ed.) War Report of the OSS, two volumes (New York: Walker, 1976) ISBN 0802705294
• Rudgers, David F. Creating the Secret State: The Origins of the Central Intelligence Agency, 1943–1947 (Lawrence, KS: University of Kansas Press, 2000) ISBN 0700610243
• Smith, Bradley F. and Agarossi, Elena. Operation Sunrise: The Secret Surrender (New York: Basic Books, 1979) ISBN 0465052908
• Smith, Bradley F. The Shadow Warriors: OSS and the Origins of the CIA (New York: Basic, 1983) ISBN 0465077560
• Smith, Richard Harris. OSS: The Secret History of America's First Central Intelligence Agency (Berkeley: University of California Press, 1972; Guilford, CT: Lyons Press, 2005) ISBN 0520020235
• Steury, Donald P. The Intelligence War (New York: Metrobooks, 2000)
• Troy, Thomas F. Donovan and the CIA: A History of the Establishment of the Central Intelligence Agency (Frederick, MD: University Publications of America, 1981) OCLC 7739122
• Troy, Thomas F. Wild Bill & Intrepid (New Haven: Yale University Press, 1996) ISBN 0300065639
• Waller, John H. The Unseen War in Europe: Espionage and Conspiracy in the Second World War (New York: Random House, 1996) ISBN 0679448268
• Warner, Michael. The Office of Strategic Services: America's First Intelligence Agency (Washington, D.C.: Central Intelligence Agency, 2001) OCLC 52058428
• Yu, Maochun. OSS in China: Prelude to Cold War (New Haven: Yale University Press, 1996) ISBN 159114986X

External links

• "The Office of Strategic Services: America's First Intelligence Agency"
• National Park Service Report on OSS Training Facilities
• Collection of Documents at the Franklin D. Roosevelt Presidential Museum and Library, Part 1 and Part 2
• The OSS Society
• OSS Reborn
• Works by Office of Strategic Services at Project Gutenberg
• Office of Strategic Services collection at Internet Archive
• Works by or about Office of Strategic Services at Internet Archive
• Works by Office of Strategic Services at LibriVox (public domain audiobooks)
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Chapter 6: How the Pentagon Made a Monster, from "True Stories of Real-Life Monsters" [Excerpt]
by Nick Redfern

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.


It was the evening of September 12, 1952, when all hell broke loose in and around the small West Virginia town of Flatwoods. Something foul and malignant paid the townsfolk a visit of the truly terrible kind. As of this writing, more than 60 years after chaos and calamity briefly ruled, the memory of that long-gone eve still provokes massive amounts of gossip, debate, wonder, and even terror for the approximately 350 people that current call Flatwoods their home. That the controversial encounter occurred at the same time as a veritable armada of flying saucers was seen in the skies of the nation's capital only raised the controversy level even higher. Was some form of terrible, alien monster roaming around Flatwoods on that long-gone night? Or, incredibly, do we need to look to none other than the U.S. government for the answers? We're on a hunt for what the townsfolk officially refer to today as -- no surprises here -- the Flatwoods Monster.

While the U.S. Air Force was busying itself with numerous UFO sightings on the night in question, startled Flatwoods townsfolk were dealing with something very different, indeed: the apparent crash-landing of, well, something atop a hill on land that belonged to a local farmer named G. Bailey Fisher. Chief among the witnesses were a Mrs. Kathleen May, a National Guardsman named Eugene Lemon, and a group of nearly hyperventilating teenagers. The group tentatively headed out together to the darkness-cloaked scene of the action, where they suddenly encountered a fiery ball of light that loomed ominously on the hill and emitted an unknown noxious substance that severely irritated the eyes and noses of all those present.

But all of that was suddenly forgotten when something terrifying loomed into view from the shadows of the surrounding trees.
It was not one of those archetypal small, skinny, black-eyed, large-headed aliens, called "Greys," that have become so deeply ingrained in the fervid collective imagination of popular culture. No, this creature was 12ft (3.7m) tall, seemingly brightly illuminated from within, and had a head that appeared to be shrouded in some kind of cowl. One of the terrified witnesses said it resembled the spade symbol in a deck of playing cards.



As a showering array of flashing, arcing lights surrounded the beast, its glowing, penetrating, fiery eyes seemed to be fixed in the direction of the group. Not surprisingly, as the monstrosity began to glide above the ground toward them, they fled for their lives down the hill.

Returning tentatively to the scene a few hours later, the group were mightily relieved to find the monster now gone, but to where, exactly, no one ever knew. As a result, an enduring legend was born: More than six decades ago, a behemoth from another world paid the small, otherwise sleepy and innocuous town of Flatwoods a bone-chilling visit. Or did it? From within the once-secret files of the U.S. government we find a fantastically controversial story that suggests that the monster of Flatwoods may have been nothing less than a strange, perhaps even robotic creation of the American military. Sound bizarre? Well, that's exactly what it was.

THE U.S. MILITARY SECRETLY INVENTS A MONSTER

In 2010, the U.S. Air Force quietly declassified (via the terms of the Freedom of Information Act) an April 14, 1950, publication of the RAND Corporation bearing the title The Exploitation of Superstitions for Purposes of Psychological Warfare. Researched and prepared by a RAND employee named Jean M. Hungerford, who was under secret contract to the Air Force at the time, the document detailed the many and varied ways and means -- some truly ingenious -- that beliefs and superstitions relative to supernatural phenomena could be leveraged on the battlefield to frighten and, hence, weaken the enemy. One such curious caper of that era, carefully cited within the pages of the RAND report, involved the U.S. military spreading utterly false stories throughout the former Soviet Union that American troops regularly saw the Virgin Mary at the height of warfare, thus promulgating the idea that God was on the side of the land of the free.

With the Kennedy brothers, it was no longer purely a matter of national security. It was personal. Castro had not only survived the Bay of Pigs but been emboldened by it, openly mocking the United States' effete and quixotic attempts to bring him down. A smoldering President Kennedy demanded action. Sam Halpern, a veteran Agency officer, recalls Richard Bissell summoning him into his office. "He told us he had been chewed out in the cabinet room of the White House by the president and attorney general for sitting on his ass and not doing anything about Castro and the Castro regime." Bissell related the president's order: "Get rid of Castro."

Halpern wanted clarification. "What do the words 'get rid of' mean?" he asked Bissell.

"Use your imagination," Bissell responded. "No holds barred."

In the year ahead the Agency did indeed use its imagination. There was even a short-lived plan to convince the Cuban people of Christ's Second Coming, complete with aerial starbursts. "Elimination by illumination," the scheme was dubbed by one senior officer. But such silliness gave way to more deadly plans, including a contract on Castro's life offered to the Mafia. The Agency was determined to create chaos in Cuba, with a mix of sabotage, propaganda, and, if need be, outright assassination. The project was part of a broad-based action against Castro code-named Operation Mongoose.

-- The Book of Honor: The Secret Lives and Deaths of CIA Operatives, by Ted Gup


But what, you may well ask, does any of this have to do with the glowing-eyed beast that briefly haunted Flatwoods in September 1952? It is here that we finally get to the crux of that particularly fraught matter.

One particular item that Hungerford focused a great deal of her attention on was a book titled Magic: Top Secret. It was penned back in 1949 by a mysterious and controversial character named Jasper Maskelyne. Maskelyne was both a highly skilled magician and an employee of the British Army. His job during WWII was to come up with alternative ways and weapons with which to deceive and defeat the Nazis. That Maskelyne -- who came across in the pages of his book very much like the character "Q" from the James Bond novels and movies -- may have significantly exaggerated his wartime role for the readers of Magic: Top Secret suggests that his operations were not quite as exciting, or even as real, as he claimed them to be. But not for RAND, and certainly not for the U.S. Air Force, which practically hung upon Maskelyne's every word, particularly as it pertained to one very weird cloak-and-dagger operation.

According to Maskelyne, while fighting the Nazis in the mountains of Italy at the height of the War, the British Army came up with a brilliant but undeniably strange idea. They built what was essentially, in Maskelyne's very own words, "a gigantic scarecrow, about 12 feet [3.6m] high" that would "stagger forward under its own power and emit frightful flashes and bangs." The idea was to have those Italians who were not sympathetic to the Allies believe the strange contraption -- complete with "great electric blue sparks jumping from it" -- was none other than the devil himself, working hand in glove with the Brits in some terrible, Faustian pact to defeat the Axis powers (Maskelyne, 1949). The result: terror, chaos, and calamity broke out wherever and whenever the flashing creature made its unearthly appearance. Villagers that were hostile to the British locked themselves in their homes, thus giving Maskelyne and his colleagues a very good idea about how monstrous superstitions and devilish beliefs could significantly influence the tide of war. Fearful of going to hell for aiding Hitler's minions, those very same hostile Italian villagers closed ranks and thought twice about ever rendering aid to the Nazis again. The British government gained an advantage, the Nazis had suffered significant blows, and not a single shot from a rifle had to be fired -- all thanks to a fabricated, mechanized Satan.


Image
The Pentagon creates a monster, © U.S. Air Force, 1950. Source: U.S. Air Force, under the terms of the Freedom of Information Act
U.S. Air Force
PROJECT RAND
RESEARCH MEMORANDUM
THE EXPLOITATION OF SUPERSTITIONS FOR PURPOSES OF PSYCHOLOGICAL WARFARE
Jean M. Hungerford
14 April 1950
The RAND Corporation


IT'S ALIVE!

Believe it or not, there are deep and undeniable parallels between the British Army's demonic caper and the events at Flatwoods that occurred less than a decade later. Both the UK military's scarecrow and the monster of the little West Virginia town were around 12 feet (3.6m) tall, both emitted bright, flashing lights and strange sparks that arced wildly into the air; and, perhaps most important of all, both were classic examples of how psychological warfare can help defeat an enemy. On this latter point, let's not forget that Jean M. Hungerford's RAND report was specifically prepared for psychological warfare planners in the U.S. Air Force, who took a great deal of interest in what the witnesses and the media were saying about the Flatwoods Monster and what they thought the creature was. Perhaps not surprisingly, the Air Force took a great deal of secret interest in the words of Jasper Maskelyne, too.

You'll recall that Maskelyne's escapades occurred in small, isolated areas that could have been easily and secretly monitored to see how effectively the ruses were working. Flatwoods, a town of fewer than 400 people even today, would have made just such an ideal location for the U.S. Air Force to test a similar device to Maskelyne's devil, and see how a monster could be "animated" and used to deceive and terrify. Doing this in a safe and secure environment such as Flatwoods would have provided the U.S. Air Force with plenty of food for thought about how such a weird weapon could be used against a superstitious or credulous enemy at the height of the Cold War
-- if such a monstrosity were ever needed, of course.

THE ISSUE OF THE ACE OF SPADES

Interestingly, the primary witnesses to the Flatwoods Monster described the creature as having a head that resembled the spade design on a playing card. It so happens that this particular motif has played a leading role in more than a few psychological warfare operations orchestrated by the American military. By way of an example, a May 10, 1967, document titled Vietnam: PSYOP Directive: The Use of Superstitions in Psychological Operations in Vietnam describes how U.S. military forces learned that certain factions of North Vietnamese military personnel were "deathly afraid" of the ace of spades card and perceived it as an "omen of death." The author of the document (whose name is excised from the declassified papers) continues that, with this information in hand, American soldiers became "psy-warriors" and, "with the assistance of playing card manufacturers, began leaving the ominous card in battle areas and on patrols into enemy-held territory." Interestingly, files also show that the US. military had clearly done its homework on this matter, and came to realize that the dread of the ace of spades on the part of certain factions of the Vietnamese military dated back to the 19th century, when French Catholic missionaries to Vietnam encountered the Montagnard people of Vietnam's Central Highlands and learned how the imagery provoked terror in the region (Vietnam: PSYOP Directive: The Use of Superstitions in Psychological Operations in Vietnam, 1967).

In his autobiography, In the Midst of Wars, Lansdale gives an example of the counterterror tactics he employed in the Philippines. He tells how one psychological warfare operation "played upon the popular dread of an asuang, or vampire, to solve a difficult problem." The problem was that Lansdale wanted government troops to move out of a village and hunt Communist guerrillas in the hills, but the local politicians were afraid that if they did, the guerrillas would "swoop down on the village and the bigwigs would be victims." So, writes Lansdale:

A combat psywar [psychological warfare] team was brought in. It planted stories among town residents of a vampire living on the hill where the Huks were based. Two nights later, after giving the stories time to circulate among Huk sympathizers in the town and make their way up to the hill camp, the psywar squad set up an ambush along a trail used by the Huks. When a Huk patrol came along the trail, the ambushers silently snatched the last man of the patrol, their move unseen in the dark night. They punctured his neck with two holes, vampire fashion, held the body up by the heels, drained it of blood, and put the corpse back on the trail. When the Huks returned to look for the missing man and found their bloodless comrade, every member of the patrol believed that the vampire had got him and that one of them would be next if they remained on the hill. When daylight came, the whole Huk squadron moved out of the vicinity.


Lansdale defines the incident as "low humor" and "an appropriate response ... to the glum and deadly practices of communists and other authoritarians."

-- The Phoenix Program, by Douglas Valentine


Two operations -- one at Flatwoods, West Virginia, and the other in Vietnam -- that involved psychological warfare strategists in the U.S. military, two operations that involved the deployment of playing card motifs, and two operations that were designed to provoke fear in the individuals targeted. Do we really need further evidence that the Flatwoods monster was the creation of officialdom? Finally, how truly ironic it would be if the U.S. Air Force had taken its inspiration and ideas from Jasper Maskelyne, a man whose claims and assertions are viewed by many today through deeply suspicious eyes. Deceit, duplicity, and deception, it seems, are the common threads that run through virtually the entire tapestry of this particular saga of monstrous secrets.

*************************

Chapter 7: Welcome to the Jungle, from "True Stories of Real-Life Monsters" [Excerpt]
by Nick Redfern

NOTICE: THIS WORK MAY BE PROTECTED BY COPYRIGHT

YOU ARE REQUIRED TO READ THE COPYRIGHT NOTICE AT THIS LINK BEFORE YOU READ THE FOLLOWING WORK, THAT IS AVAILABLE SOLELY FOR PRIVATE STUDY, SCHOLARSHIP OR RESEARCH PURSUANT TO 17 U.S.C. SECTION 107 AND 108. IN THE EVENT THAT THE LIBRARY DETERMINES THAT UNLAWFUL COPYING OF THIS WORK HAS OCCURRED, THE LIBRARY HAS THE RIGHT TO BLOCK THE I.P. ADDRESS AT WHICH THE UNLAWFUL COPYING APPEARED TO HAVE OCCURRED. THANK YOU FOR RESPECTING THE RIGHTS OF COPYRIGHT OWNERS.


The very real possibility that the diabolical "creature" of Flatwoods, West Virginia, was an ingenious, robotic creation of the U.S. military is further bolstered by the revelation that the Department of Defense (DOD) was engaged in yet further bizarre monster-making and myth-spreading during this exact same time frame. Indeed, while a glowing-eyed beast of the night was terrifying the good folk of Flatwoods, West Virginia, Pentagon scientists and psychological warfare planners within the American military were spreading dark tales of blood-sucking, monstrous vampires roaming the wild depths of the Philippines.

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Major Edward Lansdale, the brains behind a monstrous vampire, © U.S. Air Force, 1963. Source: Wikipedia

The truly fascinating saga was one born out of the fertile and fantastical mind of Major General Edward G. Lansdale. During the hostilities of WWII, Lansdale spent a great deal of time working with personnel attached to the U.S. Office of Strategic Services, with whom he carefully developed and nurtured his very own weird ways of defeating the enemy -- in fact, just about any enemy. But it was when Lansdale was given a post-war assignment at HQ Air Forces Western Pacific in the Philippines that things really began to heat up and the strangeness rose to stratospheric levels.

At the specific insistence of the sixth president of the Philippines, Elpidio Rivera Quirino, Lansdale was brought in to work on a project of fantastic proportions with the Joint United States Military Assistance Group. The year, rather notably, was exactly the same as Flatwoods: 1952. As for the reason, it was to offer secret American military aid -- by virtually any means necessary -- and intelligence support in stamping out a growing uprising on the part of what were known as the Hukbalahap. During the Second World War, the Huks, as they came to be known, operated as guerrilla units in the Philippines with just one goal in mind: to wipe out the invading forces of the empire of Japan. And they didn't do a bad job of it, either. But when the war finally came to an end in 1945, the Huks quickly turned their attentions toward ousting the government of the Philippines. From 1946 onward, face-to-face confrontation between the Huks and the forces of the government and the military was commonplace. The time came, however, when enough was seen as being just about enough. Cue the stealthy entrance, stage left, of Major General Lansdale and his mysterious box of terrible tricks.

A BLOODSUCKER OF THE NIGHT

While deep in discussion with President Quirino and his staff about the varied ways and means available to defeat the Huks, Lansdale came to learn just how deeply influenced the latter were by certain local myths and legends. Lansdale had a sudden flash of brilliance: He decided to bring one of those same superstitions -- the shape-shifting Aswang vampire -- to life. The Aswangs were fearsome, bloodsucking monsters of gigantic proportions that were said to lurk deep within the jungles of the Philippines. As Lansdale learned to his profound interest, the Huks carefully and cautiously avoided any location where the predatory Aswangs were said to dwell and feast. Thus, an amazingly off-the-wall plan soon came to fruition. Decades after this previously classified operation was over, when he finally felt comfortable speaking out publicly, Lansdale himself had this to say on the controversial matter:

To the superstitious, the Huk battleground was a haunted place filled with ghosts and eerie creatures. A combat psy-war squad was brought in. It planted stories among town residents of an Aswang living on the hill where the Huks were based. Two nights later. after giving the stories time to make their way up to the hill camp, the psy-war squad set up an ambush along the trail used by the Huks (Lansdale, 1991).


It was then that things were taken to a whole new, and almost unbelievable, level. Lansdale's men were suddenly transformed from elite soldiers of the U.S. military into predatory beasts of the dark forest, simply by means of the power of suggestion and a much-feared myth seemingly brought to life. On the first night of the operation, the elite team carefully and stealthily followed a Huk patrol on its regular evening check of the area. It was then, when the skies and woods were at their absolute darkest, that they were suddenly and silently attacked from behind. The last man on the patrol was quickly plucked from the group and his neck was punctured with a specially crafted lethal weapon that had been designed to mimic the classic calling card of the legendary bloodsuckers: two deep and savage wounds to the neck. But that was only the beginning. The team then tied a rope around the ankles of the victim, threw the other end of the rope over the thick branch of a nearby tree, and hauled the man's body into the air to let it hang there -- upside down -- for hours, as the blood slowly drained out of the vicious, gaping neck wounds. Then, with the dastardly deed finally complete, the body of the Huk was carefully taken down and quietly dumped near the camp of his rebel comrades. The result, as Edward Lansdale noted, was as amazing as it was swift:

When the Huks returned to look for the missing man and found their bloodless comrade, every member of the patrol believed that the Aswang had got him and that one of them would be next if they remained on that hill. When daylight came, the whole Huk squadron moved out of the vicinity (Ibid.).


As a direct result of these actions, vitally important strategic ground was taken out of the hands of the Huk rebels. That a bloodsucking monster was brought to life, and quickly and deeply influenced the outcome of a military engagement, despite the fact that the same monster never really existed in the first place, is without doubt extraordinary. And, in light of the data contained in this chapter, those who dearly wish, or fully believe, the monster of Flatwoods to have been an entity of unknown origins, and that bloodthirsty Aswangs really are among us, might do well to reconsider those particular views. While it may be said that both monsters "lived" in some strange way, the nature of their odd, brief lives was even stranger than it would have been had they actually been fantastic beasts of flesh and blood.

In his autobiography, In the Midst of Wars, Lansdale gives an example of the counterterror tactics he employed in the Philippines. He tells how one psychological warfare operation "played upon the popular dread of an asuang, or vampire, to solve a difficult problem." The problem was that Lansdale wanted government troops to move out of a village and hunt Communist guerrillas in the hills, but the local politicians were afraid that if they did, the guerrillas would "swoop down on the village and the bigwigs would be victims." So, writes Lansdale:

A combat psywar [psychological warfare] team was brought in. It planted stories among town residents of a vampire living on the hill where the Huks were based. Two nights later, after giving the stories time to circulate among Huk sympathizers in the town and make their way up to the hill camp, the psywar squad set up an ambush along a trail used by the Huks. When a Huk patrol came along the trail, the ambushers silently snatched the last man of the patrol, their move unseen in the dark night. They punctured his neck with two holes, vampire fashion, held the body up by the heels, drained it of blood, and put the corpse back on the trail. When the Huks returned to look for the missing man and found their bloodless comrade, every member of the patrol believed that the vampire had got him and that one of them would be next if they remained on the hill. When daylight came, the whole Huk squadron moved out of the vicinity.


Lansdale defines the incident as "low humor" and "an appropriate response ... to the glum and deadly practices of communists and other authoritarians."

-- The Phoenix Program, by Douglas Valentine


*************************

Chapter 8: Animal ESP and the U.S. Army, from "True Stories of Real-Life Monsters" [Excerpt]
by Nick Redfern

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According to formerly classified U.S. Army documents, in the early 1950s, a Dr. Joseph Banks Rhine, Ph.D. of Duke University, was quietly approached by senior personnel in the American military to participate in a program of truly extraordinary and mind-boggling proportions. The clandestine operation was designed to determine if dogs, cats, and pigeons possessed any significant degree of extrasensory perception (ESP). The reason was as bizarre as it was controversial: to train those very same animals to use their near-magical powers of the mind to locate enemy land mines buried beneath war-torn battlefields. As for why Rhine was chosen for this weird, Lassie-meets-The X-Files project, the answer is very simple: Prior to his secret work with the Army, Rhine was a noted, albeit controversial figure within the field of paranormal research. (Indeed, he later became known as the father of modern parapsychology. A prestigious title, certainly. Not only that; it was Rhine who coined the term extrasensory perception, thus forever establishing for himself legendary status as a leading player within the realm of psychic phenomena.)

To understand what it was that prompted the United States Army to embark upon its grand, strange scheme, we have to go all the way back to the 1920s, when Rhine secured a master's degree and a doctorate in botany at the University of Chicago and began digging into matters relative to alternative science. From there, it was all very much uphill: Soon thereafter Rhine accepted a position at Duke University and began pursuing in earnest his burgeoning passion for ESP and the mysterious powers of the mind -- and not just human minds, but those of animals, too.

Rhine routinely used a pack of 25 Zener cards in his research. Named after their creator, Karl Zener, a psychologist who graduated from Harvard, taught at Princeton, and worked with the U.S. National Research Council, the cards display a variety of designs -- lines, crosses, squares, and circles. In a typical experiment the goal was to sit two people opposite one another, and have one act as the sender and the other as the receiver. The "sender" would focus intently on the image displayed on the card in front of him, while the "receiver" would try to divine that same image via psychic means. Sometimes it worked and sometimes it didn't
, but for Rhine, even if it yielded a low success rate, well, it was still a success. So, he pressed on with his work with even greater intensity and focus. As a testament to this, by the early 1940s, the number of trials that he and his staff embarked on had reached almost one million.

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[Paranormal Studies Laboratory]

[Someone has written on door: "Venkman Burn in Hell"]

Image
[Dr. Peter Venkman] All right, I'm gonna turn over the next card.
I want you to concentrate.
Image
I want you to tell me what you think it is.

Image
Image
[Male Student] Square.

Image
[Dr. Peter Venkman] Good guess, but wrong.

Image
[Administers Electric Shock]
Image

Image
[Dr. Peter Venkman] Clear your head.
Image
Image
All right. Tell me what you think it is.

Image
[Female Student] Is it a star?

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[Dr. Peter Venkman] It is a star. Very good. That's great.
Image
All right. Think hard.
What is it?

Image
[Male Student] Circle.

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[Dr. Peter Venkman] Close.
But definitely wrong.

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[Administers electric shock]

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[Male Student] [Candy pops out of his mouth]

-- Ghostbusters, directed by Ivan Reitman


As a new decade progressed, and as Rhine's status, reputation, and (eventually) legend as a guru in psychic circles grew ever larger, it was not just his fellow parapsychologists, the general public, and the mainstream media that were looking at Rhine through interested and intrigued eyes. Little did Rhine suspect at the time that senior personnel behind the closed, cloaked doors of the Pentagon were doing exactly that, as well. They were hardly broadcasting that interest, however. Indeed, steps were taken to keep official interest in Rhine's work under secure wraps at all times, even when the man himself was carefully approached by government sources with the hopes of getting him onboard as a Cold War-era warrior of sorts.

DOGGEDLY LOOKING FOR MINES

It was a normal day in January 1952 -- or as normal as any day can ever be for someone whose routine involved the study of psychic phenomena -- when Rhine received in his office a telephone call of a kind that many might expect to see only in a Hollywood movie. A life-changing question was put to Rhine by the "Man in Black" at the other end of the line: Would he be interested in serving his country by heading up a classified project that could help save American lives and significantly strengthen U.S. national security, and all via psychic means, no less? Of course Rhine was interested! Thus began a most odd relationship between the psychic scientist and the top brass of the American military.

Having signed a lengthy and complex nondisclosure contract with the Army, Rhine was invited in February 1952 out to the Engineering Research and Development Laboratories of the Army's Virginia-based Fort Belvoir facility, where he was briefed on the ambitious scheme to turn animals into psychic spies and mine-detectors. Rhine was immediately hooked on the new and novel idea, and work began in earnest. Within days, the Army provided Rhine with half a dozen young German shepherds that were to function as his test subjects for about three months.

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Psychic dogs of the military © U.S. Army, circa 1960s/1970s. Source: Wikipedia

Although the admittedly limited number of publicly available U.S. Army files on this matter do not fully describe how, exactly, Rhine and his cohorts tested the dogs' psychic powers, they do demonstrate that two dogs in particular scored high. Their names were Tessie and Binnie, and apparently they worked wonders locating dummy mines buried on remote stretches of California's sandy coastline in June of 1952. Rhine's own words, which were recorded on the same day of the initial experiment, are notable: "The success was high enough that it was soon evident that the dogs were alerting the mines before they set foot on the surface above them." And the Army's response was positively glowing, too: The result of the first day's total of 14 trials was 86 percent successful (Rhine, Final Report for Contract, 1953).

Tessie and Binnie continued to yield very impressive results, so much so that the military quickly took things to another, far more ambitious level. They moved away from the beach and buried a number of deactivated mines under the water at distances of anywhere from 40 to 60ft (12-18m) from the shore. When the paranormal pooches were brought to the beach shortly thereafter, they barked loudly, leaped out of the back of the vehicle, raced for the sea, and excitedly swam right to where the devices lay concealed below the churning waves. Rhine reported back to the Pentagon and got straight to the point: "There is at least no known way in which the dogs could have located the underwater mines except by extrasensory perception." The excited top brass didn't disagree. With Tessie and Binnie having quickly met with the Pentagon's approval, the military expanded its attention to include not just man's best friend, but also the arch enemy of that same best friend, the cat (Ibid.).

CURIOUS CATS AND PARANORMAL PIGEONS

Interestingly, much of the relevant data concerning how the several cats used in the program were taught to locate the mines remain classified under U.S. national security regulations. Nevertheless, we do have the following brief words from Rhine contained in the files, which make it clear that they predicted a successful outcome in this venture, as well: "Most of the things reported about dogs that suggested the possibility of ESP as a factor were also claimed for cats. Psychologically, the animals are close enough together to make a transfer of findings from one species to the other fairly likely." It's most regretful that the bulk of the cat-related files remain unreleased, since Rhine's statement that "a transfer of findings from one species to the other [was] fairly likely" appears to imply that plans were initiated to have the cats and dogs work together and actually combine their psychic skills to locate the mines -- an undeniably extraordinary idea (Ibid.).

Raising the seriously weird stakes even higher, the Army also wanted to see what Rhine thought about getting a small army of psychically gifted pigeons along for the ride, too. Evidently, this proved to be overly ambitious and not at all successful, as Rhine himself admitted to the Army: "The mystery of pigeon-homing and the possibility that extrasensory perception enters into that performance led us to undertake the solution of the problem of how these pigeons find their way home. At the termination of the contract the problem had not been solved" (Ibid.). As Rhine was careful to stress with respect to the pigeon-based studies, however,

researchers have ruled out all existing sensory hypotheses, thereby making extrasensory perception a more plausible interpretation than it has been hitherto. This research has opened up possibilities of importance not only within but far beyond the scope of the projects specifically dealt with. The problems raised on this project involve basic research that may remain in the category of the inapplicable for many years. Measured against this is the enormous value, not only to intelligence but to application in a wide range of military uses of extrasensory perception (Ibid.).


THE RESEARCH CONTINUES

If the enigmas of the animal brain could be used to locate land mines, then what else might they be capable of? The military clearly recognized the logic and full import of this question. But Pentagon staff had something else on their minds, too: Precisely how reliable were Rhine's tests? Could it not have just been the case, some sources within the Army began to speculate, that Tessie and Binnie were merely using their powerful sense of smell, rather than engaging any sort of paranormal talent, to find the mines? To his credit, Rhine did consider just such a possibility, and, as a direct result, both the tests and the attendant conditions were modified to make sure that Tessie and Binnie were not exposed to strong cross-winds that might have allowed the pair to uncover "chemical stimuli" from the mines. Again, this seemed not to affect their successes -- not for some time, anyway (Ibid.).

Rather oddly, the positive results started to drop off dramatically in 1953, which led Rhine to advise his Army contacts that "the thing that stands out is that the ability that is being measured is a very elusive and delicate one" (Ibid.). Indeed, it was this statement that ultimately led the Army to make the decision to close down the program. Again, not because of the lack of any success: The Tessie and Binnie saga strongly suggested that they had achieved something new and notable here. The problem for the Pentagon was that this success was fleeting and uncontrollable; it could not be predicted, let alone guaranteed. And it was this somewhat-haphazard success rate -- coupled with the fact that the military was still struggling to comprehend the realm of ESP -- that led to the termination of the operation (Ibid.).

Rhine was far from being deterred, however. He continued with his research for decades afterward, and penned a number of books on the subject, including New World of the Mind and Parapsychology Today. Although he died in 1980, his legacy as a prime mover in the arena of ESP lives on. As for Tessie and Binnie, one has to wonder if their presumed, advanced mind-powers led them to realize, in some curiously canine fashion, that they were helping Uncle Sam's efforts to keep the United States safe from overseas enemies. Or perhaps the prospect of racing around Californian beaches under the hot, West Coast sun in the summer of 1952 was just a big lark for them, and they ultimately went to their graves sadly unaware of their brief, yet without a doubt significant role in one of the U.S. government's strangest secret projects of all time.
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British Security Co-ordination
by Wikipedia
Accessed: 6/16/20

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BSC operated from the 35th and 36th floors of the International Building, Rockefeller Center, New York during World War II

British Security Co-ordination (BSC) was a covert organisation set up in New York City by the British Secret Intelligence Service (MI6) in May 1940 upon the authorisation of the Prime Minister, Winston Churchill.

Its purpose was to investigate enemy activities, prevent sabotage against British interests in the Americas, and mobilise pro-British opinion in the Americas. As a 'huge secret agency of nationwide news manipulation and black propaganda', the BSC influenced news coverage in the Herald Tribune, the New York Post, The Baltimore Sun, and Radio New York Worldwide.[1] The stories disseminated from Rockefeller Center would then be legitimately picked up by other radio stations and newspapers, before being relayed to the American public.[1] Through this, anti-German stories were placed in major American media outlets to turn public opinion.[2]

Its cover was the British Passport Control Office. BSC benefitted from support given by the chief of the US Office of Strategic Services, William J. Donovan (whose organisation was modelled on British activities), and US President Franklin D. Roosevelt who was staunchly anti-Nazi.[3]


Beginnings

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As head of the British Security Coordination, William Stephenson has been credited with changing American public opinion from an isolationist stance to a supportive tendency regarding America's entry into World War II.[4]

The declaration of war upon Germany by the British in September 1939 forced a break in liaison between SIS [Secret Intelligence Service: MI6] and the FBI because of the Neutrality Acts of 1930s. William Stephenson was sent to the US by the head of SIS to see if it could be rekindled to an extent that SIS could operate effectively in the US. While J. Edgar Hoover was sympathetic, he could not go against the State Department without the President's authorisation; he also believed that if it was authorised, it should be a personal liaison between Stephenson and himself without other departments being informed. However, Roosevelt endorsed co-operation.

The liaison was necessary because Britain's enemies were already present in the US and could expect sympathy and support from German and Italian immigrants, but the authorities there had no remit or interest in activities that were not directly against US security.[5]

Stephenson's report on the American situation advocated a secret organisation acting beyond purely SIS activities and covering all covert operations that could be done to ensure aid to Britain and an eventual entry of the US into the war. Stephenson was given this remit and the traditional cover of appointment as a 'Passport Control Officer' which he took up in June 1940. Although the existing setup in New York was lacking, Stephenson could call upon his personal liaison with Hoover, the support of Canada, the British ambassador, and his acquaintances with US interventionists.

Operation

The office, which was established for intelligence and propaganda services, was headed by Canadian industrialist William Stephenson. Its first tasks were to promote British interests in the United States, counter Nazi propaganda, and protect the Atlantic convoys from enemy sabotage.

The BSC was registered by the State Department as a foreign entity. It operated out of Room 3603 at Rockefeller Center and was officially known as the British Passport Control Office from which it had expanded. BSC acted as administrative headquarters more than operational one for SIS and the Special Operations Executive (SOE) and was a channel for communications and liaison between US and British security and intelligence organisations.[6]

BSC used a number of legitimate outlets for its work. In 1940, a German agent, Gerhard Alois Westrick, who was cultivating support and possible sabotage among American oil companies, was effectively exposed through news articles placed in the New York Herald Tribune. A wave of public outrage was followed by Weldrick's expulsion from the US and the forced resignation of the head of Texaco (Torkild Rieber). Through third parties, BSC developed the independent and non-profit WRUL shortwave radio station foreign-language broadcast capability and then fed it stories it wanted disseminated worldwide. The station had a large number of listeners who corresponded with the station, which made it possible for reactions to the broadcasts to be directly monitored. For a period, the station was unwittingly the agent of BSC; after the US entered the war, the WRUL operation was turned over to US control.

Although the British and Americans were co-operating at the Prime Minister-President level at the time, the arrival of "British spies" in the United States infuriated J. Edgar Hoover, the director of the Federal Bureau of Investigation, and displeased the US Department of State.


Stephenson and Hoover did not see eye to eye but had cooperated in a number of operations against espionage activities by Nazi Germany in the US. The British hired Americans despite promising otherwise. The Americans who were recruited in the BSC were given British identification numbers beginning with the digits 4 and 8, apparently representing the 48 states.

In 1939, Stephenson arranged for the Hamilton Princess Hotel to become a censorship centre. All mail, radio and telegraphic traffic bound for Europe, the U.S. and the Far East were intercepted and analyzed by 1,200 censors, of British Imperial Censorship, part of British Security Coordination (BSC), before being routed to their destination.[7][8][9] With BSC working closely with the FBI, the censors were responsible for the discovery and arrest of a number of Axis spies operating in the US, including the Joe K ring.[10]

It was through the BSC that the British acquired the powerful "Aspidistra" transmitter that was used for propaganda by the Political Warfare Executive (PWE), BBC overseas broadcasts and by the Royal Air Force (RAF) in the war against Germany. BSC also sourced a transmitter for it to communicate with the UK which was operated under the code name "Hydra" at Camp X, BSC's Special Training School No. 103, a Second World War paramilitary installation in Whitby, Ontario for training covert agents in the methods of "secret warfare".[11][12] The Hydra station was established in May 1942 by engineer Benjamin deForest Bayly; he also invented a very fast coding/decoding machine for telegraph transmissions labelled the Rockex.[13][14] Camp X had been established in December 1941 by Stephenson to train Allied agents in methods of clandestine operations; many graduates would be dropped behind enemy lines in Europe by SOE.[15][14]

The British novelist William Boyd, in a 2006 article for The Guardian,[16] stated that although the total number of BSC agents operating in the US in the early 1940s is unknown, he estimated there were at least "many hundreds" and had seen "the figure of up to 3,000 mentioned".

Noël Coward saw Stephenson, colloquially known as "Little Bill", at the end of July 1940 when on a world entertainment and propaganda tour. He wrote that the "suite in the Hampshire House with the outsize chintz flowers crawling over the walls became pleasantly familiar to me..." and that Stephenson "had a considerable influence on the next few years of my life". Stephenson offered him a job but was overruled by London.[17]

Counter-smuggling and "shipping security"

South America was an important neutral source of trade for the Axis forces; its importance would increase after the US entry into the war in 1941. The Italian airline LATI operated a transatlantic service - between Rome and Rio de Janeiro - which was a conduit for high-value goods (platinum, mica, diamonds, etc.), agents and diplomatic bags. London instructed the BSC to do something about that.

The airline had connections with the Brazilian government through the President's son-in-law, and it was supplied, despite the US State Department protests, by Standard Oil in the US, making official channels ineffective. To curtail LATI's activities, the BSC decided that the Brazilians themselves would have to take measures - sabotage would be only a temporary inconvenience. Accordingly, the BSC constructed a forged letter of such accuracy that its authenticity could not be questioned even under forensic examination. The letter purported to come from LATI's head office to an executive of the company stationed in Brazil. The contents included disparaging references to the Brazilian president and to the US, and implied connections with a fascist opposition party in Brazil, the Party of Popular Representation (founded in 1945). Following a "burglary" of the executive's house, a photostat of the letter was placed with an American Associated Press reporter, who immediately took it to the American Embassy, which then showed the letter to the President of Brazil, Getúlio Vargas. LATI's operations in Brazil were confiscated and its personnel interned - the airline ceased transatlantic flights in December 1941. Brazil broke off relations with the Axis and joined the Allies in 1942.[18]

To counter the carrying of high-value contraband goods to and from the Americas, the BSC set up a network of observers on merchant ships. The agents, recruited from the crews (and among pro-British masters) of the vessels, would report their observations, cargo manifests, and passenger lists to agents in port when they arrived. Agents watching docks at both ends also gathered intelligence. Ships or enemy agents could be intercepted and US and British lines could blacklist questionable crew from employment. From autumn 1941, the BSC handed over control of observers on American vessels and ports to the US while retaining control of the remainder and maintaining close liaison with the new US handlers.{cn}}


Notable employees

• Cedric Belfrage

Cedric Henning Belfrage was an English film critic, journalist, writer, and political activist. He is best remembered as a co-founder of the radical US-weekly newspaper the National Guardian. Later Belfrage was referenced as a Soviet agent in the US intelligence Venona project, although it appears that he had been working for British Security Co-ordination as a double-agent.

-- Cedric Belfrage, by Wikipedia


• Roald Dahl[19] – after he was transferred to Washington, D.C. as Assistant Air Attaché.

Roald Dahl was a British novelist, short-story writer, poet, screenwriter, and wartime fighter pilot. His books have sold more than 250 million copies worldwide...

He served in the Royal Air Force during the Second World War. He became a fighter pilot and, subsequently, an intelligence officer, rising to the rank of acting wing commander. He rose to prominence as a writer in the 1940s with works for children and for adults, and he became one of the world's best-selling authors. He has been referred to as "one of the greatest storytellers for children of the 20th century"...

Dahl's short stories are known for their unexpected endings, and his children's books for their unsentimental, macabre, often darkly comic mood, featuring villainous adult enemies of the child characters. His books champion the kindhearted and feature an underlying warm sentiment. His works for children include James and the Giant Peach, Charlie and the Chocolate Factory, Matilda, The Witches, Fantastic Mr Fox, The BFG, The Twits, and George's Marvellous Medicine. His adult works include Tales of the Unexpected.

-- Roald Dahl, by Wikipedia


• Dick Ellis – deputy-head, post-war accused of being spy for the Germans and the Soviets

Charles Howard Ellis CBE CMG (1895–1975), better known as Dick Ellis, was an Australian-born British intelligence officer, who is alleged to have also been a double agent for Germany and the Soviet Union. According to Nigel West the SIS believed that Ellis had been a spy for the Abwehr.[1] Ellis was accused by Chapman Pincher of being a traitor.

-- Dick Ellis, by Wikipedia


Ian Fleming

Ian Lancaster Fleming was an English author, journalist and naval intelligence officer who is best known for his James Bond series of spy novels. Fleming came from a wealthy family connected to the merchant bank Robert Fleming & Co., and his father was the Member of Parliament for Henley from 1910 until his death on the Western Front in 1917. Educated at Eton, Sandhurst and, briefly, the universities of Munich and Geneva, Fleming moved through several jobs before he started writing.

While working for Britain's Naval Intelligence Division during the Second World War, Fleming was involved in planning Operation Goldeneye and in the planning and oversight of two intelligence units, 30 Assault Unit and T-Force. His wartime service and his career as a journalist provided much of the background, detail and depth of the James Bond novels.

-- Ian Fleming, by Wikipedia


• Gilbert Highet – historian, professor of Greek and Latin at Columbia University
• Dorothy Maclean

Dorothy Maclean was a Canadian writer and educator on spiritual subjects who was one of the original three adults at what is now the Findhorn Foundation in northeast Scotland...

From 1941 onwards she worked for the British Security Coordination in New York City.
After being posted to Panama, she met and married John Wood, though the couple would divorce in 1951.

On her way to New York City in 1941, Maclean had met Sheena Govan, and it was through her that she would later meet Peter Caddy. Living in England in the 1950s, Maclean became involved in the spiritual practices of Govan and Caddy and eventually Eileen Caddy. When the Caddys were appointed to manage a hotel in Scotland, Maclean joined them as the hotel's secretary.

After the Caddys became unemployed in 1962, they moved into a caravan near the village of Findhorn. In 1963, an annex was built so that Maclean could continue to work with them. A community eventually grew up around the Caddys and Maclean, and this community has since 1972 been known as the Findhorn Foundation.

Maclean was known for her work with devas, said to be intelligences overseeing the natural world. Her book To Hear the Angels Sing gives an overview of this work and also provides autobiographical materials. A full-length biography, Memoirs of an Ordinary Mystic was published in 2010.

Maclean left Findhorn in 1973 and subsequently founded an educational organization in North America with David Spangler [the Lorian Association].


-- Dorothy Maclean, by Wikipedia


• Eric Maschwitz – screenwriter, lyricist and broadcaster, Intelligence Corps officer

He joined the BBC in 1926. His first radio show was In Town Tonight. While at the BBC he wrote a radio operetta Goodnight Vienna, with the popular song of the same title co-written by George Posford. In 1932 it was adapted as a film starring Anna Neagle.

Between 1927 and 1933, Maschwitz was the editor of the weekly broadcast listings magazine Radio Times.

Under contract to MGM in Hollywood from 1937, he co-wrote the adaptation of Goodbye, Mr. Chips, made by MGM-British, for which he shared an Academy Award nomination.

From August 1939, he was a postal censor in Liverpool. From November 1939, he served with the Secret Intelligence Service (SIS)/MI-6 D Section (sabotage). In 1940, he briefly worked to establish a resistance organization in Beverley, Yorkshire, and for Army Welfare in London before being assigned to the Special Operations Executive (SOE). In 1940 he was commissioned into the Intelligence Corps. He was then sent to New York City to work for the British Security Coordination (BSC). In 1942, he returned to London, briefly supervising radio programmes for the troops. He then transferred to the Political Warfare Executive (PWE). He ended the war as chief broadcasting officer with the 21st Army Group, leaving the army as a Lieutenant-Colonel. Maschwitz, along with Major John MacMillan (members of "No 1 Field Broadcasting Unit"), was responsible for taking over the "Reichssender Hamburg" on 3 May 1945. This requisition enabled the British occupation troops to start broadcasting programmes for their soldiers in northern Germany, and was the nucleus for the British Forces Network (BFN), inaugurated with Maschwitz's help in July 1945, eventually to become the British Forces Broadcasting Service (BFBS)....

In 1958, near the start of the BBC/ITV ratings wars, he rejoined the BBC as Head of Television Light Entertainment. About the job he said, "I don't think the BBC is a cultural organisation. We've got to please the people. The job of a man putting on a show is to get an audience." By 1962, he was serving as assistant to the BBC's Controller of Programmes, and it was in this capacity that he requested the recently formed BBC Survey Group to examine possible ideas for a science fiction drama series; the results of the study led to the creation of Doctor Who the next year.

-- Eric Maschwitz, by Wikipedia


• H. Montgomery Hyde – counter-espionage Intelligence Corps officer

Although his mother came from a Protestant Home Rule background, all were involved in the 1914 UVF gun running, the seven-year-old Harford being a dummy casualty for first-aid practice....

The Larne gun-running was a major gun smuggling operation organised in April 1914 in Ireland by Major Frederick H. Crawford and Captain Wilfrid Spender for the Ulster Unionist Council to equip the Ulster Volunteer Force. The operation involved the smuggling of almost 25,000 rifles and between 3 and 5 million rounds of ammunition from the German Empire, with the shipments landing in Larne, Donaghadee, and Bangor in the early hours between Friday 24 and Saturday 25 April 1914. The Larne gun-running may have been the first time in history that motor-vehicles were used "on a large scale for a military-purpose, and with striking success".

-- Larne gun-running, by Wikipedia


He joined the British Army Intelligence Corps in 1939, serving as an Assistant Censor in Gibraltar in 1940. He was then commissioned in the intelligence corps (MI6) and engaged in counter-espionage work in the United States under Sir William Stephenson, the Director of British Security Coordination in the Western Hemisphere. Hyde was also Military Liaison and Security Officer, Bermuda, from 1940 to 1941 and Assistant Passport Control Officer in New York from 1941 to 1942. He was with British Army Staff, USA from 1942 to 1944, attached to the Supreme HQ Allied Expeditionary Force in 1944, and then seconded to the Allied Control Commission for Austria until 1945 as a legal officer....

Hyde later in 1972 wrote the first history of homosexuality in Great Britain and Ireland, The Other Love, perhaps his most memorable and long-lasting work. With its rich and detailed narratives, "fusing legal knowledge with illustrative anecdotage," it was the most extensive book on the subject. Antony Grey, secretary of the Homosexual Law Reform Society (HLRS) provided case histories and cuttings from the society's files for its contemporary section.

-- H. Montgomery Hyde, by Wikipedia


• David Ogilvy – applied Gallup audience research techniques

David Mackenzie Ogilvy CBE was a British advertising tycoon, founder of Ogilvy & Mather, and known as the "Father of Advertising". Trained at the Gallup research organisation, he attributed the success of his campaigns to meticulous research into consumer habits....

During World War II, Ogilvy worked for the British Intelligence Service at the British embassy in Washington, DC. There he analyzed and made recommendations on matters of diplomacy and security. According to a biography produced by Ogilvy & Mather, "he extrapolated his knowledge of human behaviour from consumerism to nationalism in a report which suggested 'applying the Gallup technique to fields of secret intelligence.'" Eisenhower’s Psychological Warfare Board picked up the report and successfully put Ogilvy’s suggestions to work in Europe during the last year of the war.

Also during World War II David Ogilvy was a notable alumnus of the secret Camp X, located near the towns of Whitby and Oshawa in Ontario, Canada. According to an article on the CBC Website: "It was there he mastered the power of propaganda before becoming king of Madison Avenue. Although Ogilvy was trained in sabotage and close combat,
he was ultimately tasked with projects that included successfully ruining the reputation of businessmen who were supplying the Nazis with industrial materials."
...

He was appointed Chairman of the United Negro College Fund in 1968, and trustee on the Executive Council of the World Wildlife Fund in 1975.

-- David Ogilvy (businessman), by Wikipeida


• Walter Thomas Wren
• John Arthur Reid Pepper
Ivan T. Sanderson

Ivan Terence Sanderson was a biologist and writer born in Edinburgh, Scotland, who became a naturalized citizen of the United States. Along with Belgian-French biologist Bernard Heuvelmans, Sanderson was a founding figure of cryptozoology, a pseudoscience and subculture. Sanderson authored material on paranormal subjects and wrote fiction under the pen name Terence Roberts....

He became famous claiming to have seen an Olitiau after being attacked by a creature he described as "the Granddaddy of all bats".

The olitiau is a giant bat reported from the Assumbo Mountains of Cameroon in West-Central Africa, known from native folklore and a single sighting made by Ivan T. Sanderson. It has sometimes been equated with the kongamato.

-- Olitiau, by Encyclopedia of Cryptozoology


Sanderson conducted a number of expeditions as a teenager and young man into tropical areas in the 1920s and 1930s, gaining fame for his animal collecting as well as his popular writings on nature and travel.

During World War II, Sanderson worked for British Naval Intelligence, in charge of counter-espionage against the Germans in the Caribbean, then for British Security Coordination, finally finishing out the war as a press agent in New York City. Afterwards, Sanderson made New York his home and became a naturalized U.S. citizen...

Sanderson was an early follower of Charles Fort. Later he became known for writings on topics such as cryptozoology, a word Sanderson coined in the early 1940s, with special attention to the search for lake monsters, sea serpents, Mokèlé-mbèmbé, giant penguins, Yeti, and Sasquatch.

Sanderson's book Abominable Snowmen argued that there are four living types of abominable snowmen scattered over five continents. The book was criticized in the Science journal as unscientific. The reviewer noted that "unfortunately, the author's concept of what constitutes scientific evidence will scarcely be accepted by most scientists. His standards are unbelievably low." Sanderson relied upon anecdotal reports and dubious footprints.

Sanderson has been described as credulous for suggesting that aircraft and boats went missing at Devil's Sea because of a wrinkle in spacetime, gravitational or magnetic aberrations, extra-terrestrials or mysterious underwater people. Larry Kusche who traced the Devil's sea stories to their original sources found that the phenomena of Devil's Sea had been fabricated and was nothing more than an exaggeration based on the loss of several fishing boats over a period of five years.

Sanderson's credibility was damaged with his endorsement of the giant penguin hoax. In 1948 (and the next decade), giant three-toed footprints were found at Clearwater Beach in Florida. Sanderson proclaimed that the footprints were impossible to fake and were made by a fifteen-foot tall penguin. In 1988, Tony Signorini a prankster admitted that with a friend he had made the footprints by a pair of cast iron feet attached to high-top sneakers.

Sanderson founded the Ivan T. Sanderson Foundation in August 1965 on his New Jersey property, which became the Society for the Investigation of the Unexplained (SITU) in 1967. SITU was a non-profit organization that investigated claims of strange phenomena ignored by mainstream science.


-- Ivan T. Sanderson, by Wikipedia


• Amy Elizabeth Thorpe

Amy Elizabeth "Betty" Thorpe was, according to William Stephenson of British Security Coordination, an American spy, codenamed "Cynthia", who worked for his agency during World War II....

Her father was George C. Thorpe, a distinguished U.S. Marine Corps officer. Her mother, Cora Wells, was the daughter of a Minnesota state senator.


Thorpe was introduced at a young age by her parents to the Washington social scene and quickly became immersed in the world of diplomatic intrigue. By the time she was in her late teens, she had been romantically linked to foreign diplomats many years her senior. In 1936, Arthur Pack, second secretary at the British embassy in Washington, became Thorpe's choice for a husband; but in the 1930s, in the wake of two quick pregnancies and Pack's work-connected travels, the relationship became distant.

According to William Stevenson's A Man Called Intrepid, Thorpe traveled frequently to Europe, nominally to support Pack's work. In reality, according to Stevenson, she had embarked upon secret intrigues, working for both sides in the Spanish Civil War....

By the time World War II broke out in Europe in 1939, Thorpe was out of Poland and had returned to Washington, D.C., where, according to the late American TV journalist David Brinkley, she resumed her tour through the American capital's diplomatic social scene, often as mistress to married foreign diplomats.According to Stevenson, Thorpe used the access gained by her romantic relationships to obtain strategic secrets about Nazi Germany, Vichy France and Fascist Italy, and to extract practical knowledge needed to place spies in Fortress Europe. In 1942, according to Stevenson, she obtained codes from the Vichy French embassy in Washington which assisted the Allied invasion of North Africa.

According to Stevenson, a love affair that Thorpe conducted with the Italian naval attaché Admiral Alberto Lais was especially productive and gained western Allied leaders early strategic insight into Axis war plans in the Mediterranean.
In 1967, however, the Admiral's heirs sued British author, H. Montgomery Hyde in an Italian court for defamation, insisting that Lais (who had died in 1951) had not betrayed military secrets, and won. In 1988, Lais' two sons protested publication of the seduction account in David Brinkley's best-selling Washington Goes to War and persuaded the Italian defense ministry to publish denial ads in three leading East Coast newspapers.

The Italian Naval Enigma message leading to Italian defeat at the Battle of Cape Matapan was broken at the Government Code and Cypher School, Bletchley Park, using Dilly's rodding method without a codebook. This debunks Hyde's theory that a codebook obtained from Admiral Lais was responsible.

Thorpe is reported to have later said about her sexually-active war years:

Ashamed? Not in the least, my superiors told me that the results of my work saved thousands of British and American lives.... It involved me in situations from which 'respectable' women draw back – but mine was total commitment. Wars are not won by respectable methods.


After her nearly-estranged husband, Arthur Pack, killed himself in 1945, Thorpe married one of her best informants, Charles Brousse, former press attaché at the Vichy French embassy in Washington. The couple lived together quietly in France in the Château de Castelnou, a medieval castle in the commune of Castelnou (Catalan: Castellnou dels Aspres) in the French département of Pyrénées-Orientales, until her death, from throat cancer, on December 1, 1963.

-- Amy Elizabeth Thorpe, by Wikipedia


• Frank Foley

The story of his escape from Germany and his language skills had been noted by someone at the War Office. He was encouraged to apply for the Intelligence Corps. On 25 July 1918 Foley was promoted Lieutenant. In July 1918 he became part of a small unit which was responsible for recruiting and running networks of secret agents in France, Belgium and the Netherlands. After the Armistice he served for a short time in the Inter-Allied Military Commission of Control in Cologne. On 19 April 1920 he relinquished the temporary rank of captain, and in December 1921 retired from the Army with the rank of Captain.

After the running down of the Commission, he was subsequently offered the post of passport control officer in Berlin which was a cover for his main duties as head of the British Secret Intelligence Service (MI6) station. During the 1920s and 30s, Foley was successful in recruiting agents and acquiring key details of German military research and development.

Foley is primarily remembered as a "British Schindler". In his role as passport control officer, he helped thousands of Jews escape from Nazi Germany. At the 1961 trial of former ranking Nazi Adolf Eichmann, he was described as a "Scarlet Pimpernel" for the way he risked his own life to save Jews threatened with death by the Nazis. Despite having no diplomatic immunity and being liable to arrest at any time, Foley would bend the rules when stamping passports and issuing visas, to allow Jews to escape "legally" to Britain or Palestine, which was then controlled by the British. Sometimes he went further, going into internment camps to get Jews out, hiding them in his home, and helping them get forged passports. One Jewish aid worker estimated that he saved "tens of thousands" of people from the Holocaust....

He returned to Berlin very soon after the war under the cover of Assistant Inspector General of the Public Safety Branch of the Control Commission in Germany, where he was involved in hunting for ex-SS war criminals.

-- Frank Foley, by Wikipedia


• Herbert Sichel[20]
Alexander Halpern — Menshevik and ex-Freemason

Aleksandr Yakovelich Galpern. also known as Alexander Halpern, was a Russian Menshevik politician and attorney, who played a significant part in the Russian Revolution. He was a member of the Grand Orient of the Peoples of Russia and sat in Alexander Kerensky's Russian Provisional Government. Following the October Revolution, he fled abroad to the United Kingdom. During the Second World War, Halpern worked in British service as an MI6 agent in the United States, as part of British Security Co-ordination....

He joined an irregular freemasonic lodge; the Grand Orient of the Russian Peoples; upon the recommendation of Alexander Kerensky and Bruno Germanovič Lopatin-Bart. He sat as a member of the Supreme Council of the Grand Orient from 1912 to 1917 and was the Secretary General of the Supreme Council of the Grand Orient from 1916 to 1917. In February 1917 he replaced Vladimir Dmitrievich Nabokov as manager of the affairs of the Russian Provisional Government and held this post until the overthrow of the Provisional Government in October 1917 during the October Revolution. He was associated with the failed Committee for Salvation of Motherland and Revolution. Until the end of 1918, he lived covertly in Moscow and Petrograd, before fleeing first to Paris and then to London.

In 1928 he gave an interview about Freemasonry to Boris Nikolayevsky, later published in the book "Russian Masons and Revolution." ...

During the Second World War, Halpern lived in New York City in the United States, working for British Intelligence (British Security Co-ordination)....While there he maintained contact with old Mensheviks such as Boris Nicolaevsky, Irakli Tsereteli, Raphael Abramovitch and others, who collaborated in The Socialist Herald.

-- Alexander Halpern, by Wikipedia


See also

• Amy Elizabeth Thorpe ("Cynthia")
• Camp X

Notes

1. William Boyd (19 August 2006), "The Secret Persuaders", The Guardian, retrieved 30 November 2013
2. Macintyre, Ben (8 October 2006). "The Spy Who Raised Me". The New York Times. Retrieved 30 November 2013.
3. David Ignatius (1 October 1989). "'45 papers detail British spying in U.S.'". Toledo Blade. The Washington Post. Retrieved 30 November 2013.
4. Folkart, Burt A. (3 February 1989). "William Stephenson, 93; British Spymaster Dubbed 'Intrepid' Worked in U.S." The Los Angeles Times. Retrieved 30 November 2013.
5. The Secret History of British Intelligence p.xxvi
6. Davies |MI6 and the Machinery of Spying |ISBN 0714683639 |December 4, 2004 |pp 128, 131
7. [1]
8. Fairmont Hotels & Resorts Hotel History of the Fairmont Hamilton Princess.
9. [ [2]
10. BERNEWS: |Bermuda’s WWII Espionage Role. |11 November, 2011
11. "Ontario War Memorials". Ontario War Memorials. 14 August 2012. Retrieved 23 March 2013.
12. Davies, p137
13. [3]
14. "Archived copy". Archived from the original on 24 September 2015. Retrieved 3 August 2015.
15. [4]
16. Boyd, William, |William Boyd |"The Secret Persuaders", 19 August 2006
17. Future Indefinite|Noel Coward |page 159, 194 |(William Heinemann, London, 1954)
18. BSC p288-290
19. "The Irregulars: Roald Dahl and the British Spy Ring in Wartime Washington", 2008, Jennet Conan
20. Dorril, Stephen (2002). Mi6: Inside the Covert World of Her Majesty's Secret Intelligence Service. Simon & Schuster.

References

• Boyd, William, "The Secret Persuaders," The Guardian, 19 August 2006.
• Conant, Jennet The Irregulars: Roald Dahl and the British Spy Ring in Wartime Washington (Simon and Schuster, 2008)
• Hodgson, Lynn Philip, (foreword by Secret Agent Andy Durovecz), Inside Camp X (2003) – ISBN 0-9687062-0-7
• Macdonald, Bill, The True Intrepid: Sir William Stephenson and the Unknown Agents, (Raincoast, 2001) – ISBN 1-55192-418-8 This book contains interviews with several Canadian employees of BSC in New York.
• Mahl, Thomas E., Desperate Deception: British Covert Operations in the United States, 1939–44, (Brassey's Inc., 1999) ISBN 1-57488-223-6
• Stephenson, William Samuel, Roald Dahl, Tom Hill and Gilbert Highet (introduced by Nigel West), British Security Coordination: The Secret History of British Intelligence in the Americas, 1940–1945, Fromm International (June 1999) – ISBN 0-88064-236-X (first published in the UK in 1998) Reviewed by Charles C. Kolb (National Endowment for the Humanities), December 1999.
• Stevenson, William (no relation to Stephenson), A Man Called Intrepid, The Secret War, (Harcourt Brace Javonovich, 1976) – ISBN 0-15-156795-6.
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Findhorn Foundation
by Wikipedia
Accessed: 6/17/20

Image
Findhorn Foundation and Community
Findhorn community members in front of the Ecovillage
Formation 1962
Purpose Spirituality
Headquarters Findhorn, Moray, Scotland
Region served
Worldwide
Website Findhorn Foundation

The Findhorn Foundation is a Scottish charitable trust registered in 1972, formed by the spiritual community at the Findhorn Ecovillage, one of the largest intentional communities in Britain.[1] It has been home to thousands of residents from more than 40 countries. The Foundation runs educational programmes for the Findhorn community, and houses about 40 community businesses such as the Findhorn Press and an alternative medicine centre.[1][2][3]

Before the Findhorn Foundation in 1972, there was a Findhorn Trust as more people joined Eileen Caddy, Peter Caddy and Dorothy Maclean, who had arrived at the Caravan Park at Findhorn Bay on 17 November 1962. The Findhorn Foundation and surrounding Findhorn Ecovillage community at The Park, Findhorn, a village in Moray, Scotland, and at Cluny Hill in Forres, is now home to more than 400 people.[1]

The Findhorn Foundation and the surrounding community have no formal doctrine or creed. The Foundation offers a range of workshops, programmes and events in the environment of a working ecovillage. The programmes are intended to give participants practical experience of how to apply spiritual values in daily life. Approximately 3000 participants from around the world take part in residential programmes each year.

Findhorn Ecovillage has been awarded UN Habitat Best Practice designation from the United Nations Centre for Human Settlements (HABITAT), and regularly holds seminars of CIFAL Findhorn, a United Nations Institute for Training and Research (UNITAR), affiliated training centre for Northern Europe.[4][5]

The founders; early history

Image
Decorated salads at Findhorn Foundation, Cluny Hill

In the late 1940s Sheena Govan emerged as an informal spiritual teacher to a small circle that included her then-husband, Peter Caddy, and Dorothy Maclean. Eileen Caddy, as she became, who had a background in the Moral Rearmament (MRA) movement, joined them in the early 1950s. The group's principal focus was dedication to the 'Christ Within' and following God's guidance.[6] In 1957 Peter and Eileen Caddy were appointed to manage the Cluny Hill Hotel near Forres, Maclean joining them as the hotel's secretary. Though now separated from Sheena Govan, whose relationship with Eileen Caddy had deteriorated, they continued with the practices she taught.[7] In the early 1960s, Caddy, along with others who called themselves channellers, believed that they were in contact with extraterrestrials through telepathy, and prepared a landing strip for flying saucers at nearby Cluny Hill.[8]

In late 1962, Caddy's employment with the hotel chain that owned Cluny Hill, at the time he was working in the Trossachs, was terminated. He and Eileen settled in a caravan near the village of Findhorn; an annex was built in early 1963, so that Maclean could live close to the Caddy family. Eileen Caddy's direct relationship with God began with an experience in Glastonbury, where she recorded that she heard a voice say "Be Still and Know that I am God". Peter Caddy followed "an intuitive spontaneous inner knowing" and had many other influences from theosophy to MRA, from which he developed methods of positive thinking and other methods he had learned in the Rosicrucian Order Crotona Fellowship.

Maclean initially followed practices from the Sufi group centred on the teachings of Inayat Khan, and from this developed her contact with the divine to focus upon communication with 'nature spirits' which she named as devas. The three of them agreed that Maclean's contacts should be made useful for the growing of food which was supplementing their income (the family at this point being entirely supported by Family Allowance). The Caddys credited the garden's success of producing "exceptionally large vegetables"[9] – on these practices.[10] More conventional explanations have been suggested by locals from outside the community who feel that the garden's successes can be explained by the unique microclimate of Moray[11] or the substantial amounts of horse manure donated by a local farmer.[3][7]

Many other people were involved with varying importance and different influences in the early years, from Lena Lamont, part of Sheena Govan's circle, who lived in her caravan with her family and who shunned publicity, to those whom Peter Caddy met as he travelled in British New Age circles: among them Robert Ogilvie Crombie (ROC), who wrote of nature spirits in The Findhorn Garden;[12] Sir George Trevelyan who formed the Wrekin Trust;[13] Anthony Walter Dayrell Brooke, Liebie Pugh, and Joan Hartnell-Beavis. Through connections such as these and the distribution of Eileen Caddy's writings in the form of a booklet titled God Spoke to Me (1967), people came to live at the Caravan Park, eventually forming the 'Findhorn Trust' and the 'Findhorn Community'.[14]

Image
Findhorn attracts cultural and artistic events, such as Mike Scott and The Waterboys, shown here playing a concert at Universal Hall in 2004.

From 1969, following Eileen's guidance, Peter Caddy slowly devolved his day-to-day command. David Spangler became co-director of Education almost immediately after he arrived in 1970, which resulted in the gradual transformation into a centre of residential spiritual education with a permanent staff of over 100, and the setting up of the Findhorn Foundation in 1972. In the following year David Spangler and Maclean, with several other Findhorn Foundation members, left to found the Lorian Association near Seattle. By 1979 Peter and Eileen's marriage had disintegrated, and he left the Foundation. Eileen Caddy remained, and in 2004 was awarded an OBE.[15][16] Peter Caddy died in a car crash in Germany on 18 February 1994. Eileen Caddy died at home on 13 December 2006. Maclean continued to give talks and workshops worldwide, visiting Findhorn regularly, and in August 2009 returned to Findhorn to live. She retired from public life in 2010.[17]

A centre of education

The Findhorn Foundation offers a wide variety of courses and conferences; education is its core activity. The Findhorn Foundation College was established in 2001. An ethnographic study in the 1990s looked in detail at the 'Experience Week', which it called "the main entry point into Findhorn's ethos and lifestyle", noted that over 5,000 people attended Findhorn courses annually, and called the Foundation an example of contemporary religious individualism.[18]

A theatre and concert hall known as the Universal Hall was built at the former caravan park site, known as The Park, between the years 1974 and 1984. The musical group The Waterboys, who have performed a number of concerts in the hall, named their album Universal Hall after the structure.[19]

Organisation

Community


The community includes an arts centre, shop, pottery, bakery, publishing company, printing company and other charitable organisations. All aim to practice the founding principles of the community and together make up the New Findhorn Association (NFA). The NFA was formed in 1999 to provide a structure for all the people and organisations in the community. It includes people from within a 50-mile radius of The Park, at Findhorn. Each year a council and two listener-conveners are elected by the membership of the NFA, who organise monthly community meetings to decide upon community-wide issues. By 2011, the NFA consisted of "320 members and 30 organisations".[20] These included for example the Findhorn Press, the Phoenix Community Stores, the Trees for Life organisation, and the various educational centres including the Findhorn Foundation itself.[20][a]

Management structure

Each department is responsible for its own decisions.[21] There is an 11-person "Management Team" which makes "decisions which affect the organisation as a whole".[21] The Management team consults with the Council, which consists of approximately 40 "committed members" who "meet regularly to discuss issues and participate in team-building activities".[21] The management team is "responsible to the Trustees of the Foundation". The Trustees meet 4 times per year.[21]

Decisions are made meditatively by "attunement", where "each person does their best to find an inner state of mind in which goodwill is foremost and any outcome will be one which serves as the best for all."[21] "Most decisions are made unanimously or with a loyal minority."[21] Failing this, decisions can be passed with a 90% majority vote; decisions that do not reach this threshold are given time "for more information to be gathered", and the proposals are presented again later.[21]

Ecovillage

Main article: Findhorn Ecovillage

Image
A Barrel House — the first dwelling in the Findhorn Ecovillage

Since the 1980s numerous organisations have started up in the vicinity of Findhorn which have an affiliation of some kind with the Findhorn Foundation. These include Ekopia, Moray Steiner School, the Phoenix Community Store,[22] Trees for Life (Scotland)[23] and The Isle of Erraid. Collectively they now form an ecovillage intended to demonstrate a positive model of a viable, sustainable human and planetary future. By 2005, Findhorn Ecovillage had around 450 resident members, and its residents were claimed to have the lowest recorded ecological footprint of any community in the industrialised world, at half of the UK average.[24]

Physically, Findhorn Ecovillage is based at The Park, where the Foundation's belief in sustainability is expressed in the built environment with 'ecological' houses, innovative use of building materials such as local stone and straw bales, and applied technology in the Living Machine sewage treatment facility and electricity-generating wind turbines. The Ecovillage is intended to be a tangible demonstration of the links between the spiritual, social, ecological and economic aspects of life, for use as a teaching resource. It is a founder member of the Global Ecovillage Network (GEN) a non-profit organisation that links together a diverse worldwide movement of autonomous ecovillages and related projects. The Ecovillage project has received Best Practice designation from the United Nations Centre for Human Settlements (Habitat).[5]

Relationships with other NGOs

Image
The wind turbines make the Ecovillage a net exporter of electricity.

The Findhorn Foundation is a member of the Conference of Non-Governmental Organizations (CONGO), attends the Sustainable Development Committee meetings and is a founding member of the following NGO groups active at the UN Headquarters in New York: The Earth Values Caucus,[25] The Spiritual Caucus,[26] and The NGO Committee on Spirituality, Values and Global Concerns.[27]

A new sustainable development training facility, CIFAL Findhorn was launched in September 2006. This is a joint initiative between The Moray Council, the Global Ecovillage Network, the Findhorn Foundation and UNITAR [United Nations Institute for Training and Research].[28]

[b]See also


• New Age communities
• Global Ecovillage Network

Notes

1. The phrase "the Findhorn community" thus has at least 3 meanings: the Findhorn Foundation; the NFA; and the people of the village of Findhorn.
2. CIFAL stands for "International Training Centre for Authorities and Leaders" (French: 'Centre International de Formation des Autorités et Leaders'".

References

1. The Dictionary of Alternatives: Utopianism and Organization, by Martin Parker, Valerie Fournier, Patrick Reedy. Zed Books, 2007. ISBN 1-84277-333-X. Page 100.
2. Findhorn.org Archived 25 June 2007 at the Wayback Machine Findhorn Official website. "[help] unfold a new human consciousness and [create] a positive and sustainable future"
3. Christensen, p. 499
4. Moray to be base for UN training Archived 22 November 2012 at the Wayback Machine BBC News, 22 September 2006.
5. Findhorn Ecovillage. Awarded UN Habitat Best Practice designation, the Ecovillage has a reputation for being at the cutting edge of the sustainability global movement Archived 3 October 2008 at the Wayback Machine.
6. In Perfect Timing: Memoirs of a Man for the New Millennium Peter Caddy 1994
7. Obituary of Eileen Caddy Archived 4 June 2011 at the Wayback Machine, The Daily Telegraph, 19 December 2006
8. Roberts, A. Saucers over Findhorn Archived 8 August 2008 at the Wayback Machine, Fortean Times, accessed 12-08-08.
9. Obituary of Eileen Caddy Archived 6 March 2016 at the Wayback Machine, The Guardian, 08-01-07
10. Memoirs of an Ordinary Mystic Dorothy Maclean 2010
11. McCarthy, M. Findhorn, the hippie home of huge cabbages, faces cash crisis Archived 8 December 2010 at the Wayback Machine The Independent, 05-06-01
12. "R. Olgivie Crombie (1899 – 1975)". Albion. Retrieved 31 August 2019. His work is recounted in ‘The Gentleman and the Faun’ (Findhorn Press 2009) and ‘The Occult Diaries of R. Ogilvie Crombie’ by Gordon Lindsay (Starseed Publications 2011).
13. Dawkins, Peter. "Sir George Trevelyan: obituary". Sir George Trevelyan 1906 - 1996. Retrieved 31 August 2019.
14. "About the Findhorn Foundation". Findhorn Foundation. Retrieved 31 August 2019.
15. "No. 57155". The London Gazette (Supplement). 31 December 2003. pp. 15–28.
16. MBEs: A-C Archived 2 July 2008 at the Wayback Machine BBC News, 31 December 2003.
17. "Dorothy Maclean Home". lorianpress.com. Retrieved 25 January 2019.
18. Sutcliffe, Steven (2010). "A Colony of Seekers: Findhorn in the 1990s". Journal of Contemporary Religion. 15 (2): 215–231. doi:10.1080/13537900050005985. ISSN 1353-7903.
19. "Facilities". The Universal Hall. Retrieved 30 August 2019.
20. New Findhorn Community Association Archived 20 November 2011 at the Wayback Machine. Retrieved 18 December 2011
21. FAQ: Decision-making Archived 27 December 2011 at the Wayback Machine. Retrieved 18 December 2011
22. "The Phoenix". The Phoenix Shop. Retrieved 17 November 2019.
23. "Alan Watson Featherstone confirmed as keynote speaker for green events and innovations". A Greener Festival Limited. 13 December 2013. Archived from the original on 16 April 2014. Retrieved 15 April 2014.
24. "Findhorn eco-footprint is 'world's smallest'". Sunday Herald. 11 August 2008. Archived from the original on 23 January 2009. A new expert study says the multinational community's ecological footprint is half the UK average. This means Findhorn uses 50% fewer resources and creates 50% less waste than normal.
25. The Earth Values Caucus. United Nations Archived 28 October 2006 at the Wayback Machine
26. The Spiritual Caucus. United Nations Archived 2 January 2007 at the Wayback Machine
27. The NGO Committee on Spirituality, Values and Global Concerns Archived 28 February 2007 at the Wayback Machine
28. McLaren, Tanya (11 October 2011). "CIFAL leader wins international recognition". Forres Gazette.

Further reading

Early period, to 1985


• For works by Eileen Caddy, Dorothy Maclean, and David Spangler, see those articles.
• Hawken, Paul (1975) The Magic Of Findhorn. Harper & Row.
• Sherman, Kay Lynne (1982) The Findhorn Family Cook Book. Random House.
• Various (1975) The Findhorn Garden. Harper & Row. (see below for new edition)
• Various (1980) Faces Of Findhorn. Harper & Row.

General books

• Christensen, Karen and Davide Levinson. (2003) Encyclopedia of Community: From the Village to the Virtual World. Sage. ISBN 0-7619-2598-8 Google books
• Burns, B. et al. (2006) CIFAL Findhorn. Findhorn Foundation.
• Caddy, Peter (1994) In Perfect Timing. Findhorn Press.
• Castro, Stephen James (1996) Hypocrisy and Dissent within the Findhorn Foundation: Towards a Sociology of a New Age Community. New Media Books. ISBN 0-9526881-0-7.
• Maclean, Dorothy and Kathleen Thormod Carr (1991) To Honor the Earth. HarperCollins. ISBN 978-0-062505-99-6
• Miller, Cally and Harley Miller (1995) Sights and Insights: Guide to the Findhorn Foundation Community. Findhorn Press. ISBN 978-1-899171-50-7
• Earl Platts, David (1996) Playful Self-discovery: Findhorn Foundation Approach to Building Trust in Groups. Findhorn Press. ISBN 978-1-899171-06-4
• Earl Platts, David (Ed) (1999) Divinely Human, Divinely Ordinary: Celebrating The Life & Work Of Eileen Caddy. Findhorn Press.
• Earl Platts, David (2003) The Findhorn Book Of Building Trust In Groups. Findhorn Press.
• Greenaway, John P. (2003) In the Shadow of the New Age: Decoding the Findhorn Foundation. Finderne Publishing. ISBN 978-0-953743-30-8
• Riddell, Carol (1990) The Findhorn Community: Creating A Human Identity For The 21st Century. Findhorn Press. 1997. ISBN 0-905249-77-1.
• Sherman, Kay Lynne (2003) The Findhorn Book Of Vegetarian Recipes. Findhorn Press.
• Talbott, John (1993) Simply Build Green. Findhorn Foundation.
• Thomas, Kate (1992) The Destiny Challenge. New Frequency Press.
• Thompson, William Irwin (1974) Passages About Earth. Harper & Row.
• Tolle, Eckhart (2006) Eckhart Tolle's Findhorn Retreat: Finding Stillness Amidst the World. New World Library. (Book with 2 DVDs) ISBN 978-1-57731-509-4
• Walker, Alex (Ed) (1994) The Kingdom Within: A Guide to the Spiritual Work of the Findhorn Community. Findhorn Press. ISBN 0-905249-99-2.
• Various (2008) Findhorn Garden Story: A Brand New Colour Edition of the Black & White Classic. 3rd Edition. Findhorn Press. ISBN 978-1-84409-135-5

Films

• My Dinner With Andre (1981) - Andre Gregory talks about his experience at Findhorn.
• Follow the Rainbow to Findhorn (2010) - A documentary about the Findhorn community
• The Story So Far (2014) - The voices of residents, fellows and visitors to the Foundation over the past 52 years
• A Tour of the Findhorn Foundation Community (2016) - The history, buildings and projects around the community

External links

• The Findhorn Foundation's website
• EcoviIlage Project – overview and background
• New Findhorn Association – website for the community association
• "The Magic Kingdom", article about Findhorn from The Independent, 12 June 2001, online reprint accessed 25.8.2014
• "Follow the Rainbow to Findhorn" IMDB page — IMDB page about the 2010 documentary about the community
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Jun 17, 2020 7:31 am

Dorothy Maclean
by Wikipedia
Accessed: 6/17/20

Image
Findhorn co-founder Dorothy Maclean (open eyes) during a weekend workshop given at Sirius Community

Dorothy Maclean (January 7, 1920 – March 12, 2020) was a Canadian writer and educator on spiritual subjects who was one of the original three adults at what is now the Findhorn Foundation in northeast Scotland.[1]

Maclean was born in Guelph, Ontario. She obtained a 3-year Bachelor of Arts degree from the University of Western Ontario. From 1941 onwards she worked for the British Security Coordination in New York City. After being posted to Panama, she met and married John Wood, though the couple would divorce in 1951.

On her way to New York City in 1941, Maclean had met Sheena Govan, and it was through her that she would later meet Peter Caddy. Living in England in the 1950s, Maclean became involved in the spiritual practices of Govan and Caddy and eventually Eileen Caddy. When the Caddys were appointed to manage a hotel in Scotland, Maclean joined them as the hotel's secretary.

After the Caddys became unemployed in 1962, they moved into a caravan near the village of Findhorn. In 1963, an annex was built so that Maclean could continue to work with them. A community eventually grew up around the Caddys and Maclean, and this community has since 1972 been known as the Findhorn Foundation.

Maclean was known for her work with devas, said to be intelligences overseeing the natural world. Her book To Hear the Angels Sing gives an overview of this work and also provides autobiographical materials. A full-length biography, Memoirs of an Ordinary Mystic was published in 2010.

Maclean left Findhorn in 1973 and subsequently founded an educational organization in North America with David Spangler.


Her childhood home, Woodside, at 40 Spring Street, Guelph has since been designated a heritage property under the Ontario Heritage Act.

Maclean retired from public life in 2010 and lived again at Findhorn.[2] She turned 92 years old during Findhorn Foundation's 50 Year Anniversary celebration in 2012.[3] She turned 100 in January 2020[4] and died shortly after on March 12, 2020, in Findhorn.[5]

Bibliography

• Wisdoms (1971)
• The Living Silence (1977)
• The Soul of Canada (1977)
• To Hear the Angels Sing (1980)
• To Honour the Earth (1991) (with Kathleen Thormod Carr)
• Choice of Love (1998)
• Seeds of Inspiration (2004)
• Call of the Trees (2006)
• Come Closer (2007)
• Memoirs of an Ordinary Mystic (2010)

References

1. "Dorothy Maclean – 95 years young". Findhorn Foundation. Archived from the original on 6 March 2016. Retrieved 14 January 2016.
2. "Messages from the God Within – Dorothy Maclean". Lorian Press.
3. Ward, Eva. "Dorothy Maclean – 92 Years Young". Findhorn Foundation. Archived from the original on 2016-04-16. Retrieved 2013-09-03.
4. https://www.northern-scot.co.uk/news/ha ... hy-189104/
5. "Findhorn Foundation's founder dies aged 100". Forres Gazette. 2020-03-13. Retrieved 2020-03-16.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Jun 17, 2020 7:39 am

David Spangler
by Wikipedia
Accessed: 6/17/20

Image
No one will enter the New World Order unless he or she will make a pledge to worship Lucifer. No one will enter the New Age unless he will take a Luciferian initiation...

Lucifer comes to give to us the final gift of wholeness. If we accept it then he is free and we are free. This is the Luciferic initiation. It is one that many people now, and in the days ahead, will be facing, for it is an initiation in the New Age.

-- David Spangler


David Spangler (born January 7, 1945) is an American spiritual philosopher and self-described "practical mystic." He helped transform the Findhorn Foundation in northern Scotland into a center of residential spiritual education and is a friend of William Irwin Thompson. Spangler is considered one of the founding figures of the modern New Age movement, although he is highly critical of what much of the movement has since become, especially its commercial and sensationalist elements.

Childhood and education

Spangler was born in Columbus, Ohio in 1945. At the age of six, he moved to Morocco in North Africa where his father was assigned as a counterintelligence agent for U.S. Army Intelligence. He lived there for six years, returning to the United States when he was twelve in 1957. He attended Deerfield Academy in Massachusetts, though his time there was interrupted when his family moved to Phoenix, Arizona, where he graduated from high school. He attended Arizona State University where he was working for a Bachelor of Science degree in biochemistry but continued to pursue other subjects of interest.

Clairvoyant development

From his earliest years, Spangler has argued he was clairvoyantly aware of non-physical entities. While in Morocco at age seven, he said he had a classical mystical experience of merging with a timeless presence of oneness within the cosmos and then remembering his existence prior to this life as well as the process by which he chose to become David Spangler and entered into his present incarnation. Following that experience, he claims his awareness of and contact with various inner worlds of spirit was heightened, though he believed throughout his childhood that everyone shared the kind of perception and experience that he had. This changed when he moved to Phoenix where he met other individuals who were clairvoyant or were acting as "channels" for non-physical entities and realized that his own inner experiences were not common. In his late teens he was asked by members of metaphysical study groups to give talks on his own inner contacts, leading up to 1964 when he gave the keynote address at a national spiritual conference on "Youth and the New Age." This led to his receiving a number of invitations from around the United States to come and give lectures to various spiritual and metaphysical organizations. At the time he refused these invitations to concentrate on his scientific studies, but the following year, in 1965, he felt called by his own inner spirit to leave college and begin sharing his own particular insights and inner perceptions.

This led to his going to Los Angeles in the summer of 1965 where a series of lectures led to further invitations and resulted in the career that he has followed since then as a lecturer and teacher of spirituality. Some of this early history can be found in his books Apprenticed to Spirit, Blessing: The Art and the Practice and Pilgrim in Aquarius.

The Findhorn Foundation

Main article: Findhorn Foundation

In 1970, Spangler went to Britain where he visited the spiritual community of Findhorn in northern Scotland. He claimed to have been told by non-physical, spiritual contacts that he would find his "next cycle of work" in Europe; he arrived at Findhorn and was told that one of the founders, Eileen Caddy, had had a vision three years earlier that a David Spangler would be coming there to live and work in the community. Not knowing who David Spangler was, but having read a small booklet written by him which someone sent to them, Eileen and her husband Peter Caddy and their Canadian colleague, Dorothy Maclean, the three founders of the Findhorn Community, had been waiting for someone with that name to arrive. Sometime after Spangler's arrival, he was offered and accepted joint directorship of the community along with Peter Caddy. He remained in the Findhorn Community until 1973. He then returned to the United States with a number of other Americans and Europeans, including Dorothy Maclean, where they founded the Lorian Association as a non-profit vehicle for the spiritual and educational work they wished to do together.[1][2]

Lindisfarne Association

Also in 1974 Spangler helped William Irwin Thompson, the author of At the Edge of History, Time Falling Bodies Take to Light, and various other books on contemporary culture, science and spirit, to found the Lindisfarne Association and became one of the first Lindisfarne Fellows, a group of scientists, artists, religious teachers, political activists, economists, and visionaries whose number included Gregory Bateson, John and Nancy Todd, Elaine Pagels, E. F. Schumacher, Stewart Brand, Paul Hawken, James Lovelock, and Paul Winter, among others.

Going beyond the "New Age"

Over the years since then, Spangler has continued to lecture and teach and has written numerous books on spirituality. He is considered one of the founding figures of the modern New Age phenomenon, but early on he identified its shadow and rejected what he termed "its further outgrowth into a myriad of 'old age' pursuits (including spiritual pursuits) dressed in 'new age' garb".

"Lucifer comes to give to us the final gift of wholeness. If we accept it, then he is free and we are free. This is the Luciferic initiation. It is one that many people now, and in the days ahead, will be facing, for it is an initiation into the New Age . . . No one will enter the New World Order unless he or she will make a pledge to worship Lucifer. No one will enter the New Age unless they will take a Luciferian initiation." (Quoted from "Reflections on the Christ," 1978 ed., Chapter IV, pgs 44-45)

-- David Spangler


This devolution into commercially-driven fads, identity politics, mystical glamour, atavistic spiritualisms, and uncritical guru reverence was a main theme of his Reimagination of the World, co-authored with fellow-traveler and cultural historian William Irwin Thompson.[3]

Spangler has often been miscast as a new-age channeler due in part to the "transmissions" received while living at the intentional community at Findhorn, Scotland in the 1970s, which became the core of his first book Revelation: The Birth of a New Age.[4] In hindsight it can be seen that Spangler's ideas were at that time transitional between the earlier theosophical esotericism represented by Alice Bailey and an emerging worldview that is more postmodern, less obscure, and less metaphysical than theosophy.[5] Spangler himself reports that it took him some years to develop a language in which to communicate clearly the insights and experiences he had been having since childhood.

Recent Activities

In recent years he has emphasized a practical or incarnational spirituality in which our everyday lives—our physical, embodied, sometimes resplendent and sometimes shabby persons—can be experienced as spiritual or sacred, as opposed to a spirituality concerned solely with the transpersonal and transcendent. Spangler defines Incarnational Spirituality most simply as the exploration and celebration of the individual and his or her unique spiritual and creative capacities. The practice of Incarnational Spirituality is one of honoring the sacredness and sovereignty of each of us and practicing our powers of blessing, manifestation, collaboration, and loving engagement with life. It is not a religious practice, but an understanding of how we connect to this world and how we may grow and develop and shape ourselves and our world by our intention, presence, participation and service.[6]

Enlightened Society Assembly is a group retreat for all who have completed Rigden: Unconditional Confidence. This deep training emphasizes the view of the intrinsic goodness of all beings and society, practices that rouse compassionate openness, and confident activity that engages fully in the world.

In particular, this Assembly focuses on how we can create enlightened society on the spot, at home, in our city and nation, and wherever we go. Participants train in a practice to expand the warmth and strength of our hearts called the Shambhala Sadhana. This program works to integrate study, practice and community with an aim to understanding the basic goodness of oneself, others, society and the phenomenal world.
There is a chance to make a personal commitment to be of benefit by taking the Enlightened Society Vow.

-- Enlightened Society Assembly, by Shastri Janet Solyntjes


In 2010 his memoir Apprenticed to Spirit was published by Riverhead Books, describing his early years, his spiritual training, his association with Findhorn, Lindisfarne, and the New Age Movement, and his subsequent work with the Lorian Association and the development of Incarnational Spirituality.

Spangler is currently the Director of the Lorian Center for Incarnational Spirituality...

The Lorian Center for Incarnational Spirituality offers classes exploring the cosmology and practice of Incarnational Spirituality.

Incarnational Spirituality is about unfolding the sacredness within the individual and the world. It is a spiritual worldview that honors incarnation and the physical realm while recognizing the existence of non-physical dimensions and the possibilities of collaboration and transformation that they represent. It offers a partnership cosmology that supports practical skills to bring blessing into one’s life and environment.
You can explore that cosmology and its toolkit of skills in our classes and programs.

The Lorian Center for Incranational Spirituality, by The Lorian Association


and a Director of the Lorian Association (http://www.lorian.org). Through Lorian, he publishes a free monthly essay, David's Desk, and a subscription-only quarterly esoteric journal, Views from the Borderland, offering "field notes" from his clairvoyant researches and encounters with the subtle worlds.[7]

References

1. Paul Hawken, The Magic of Findhorn Bantam Books, 1975
2. Steven Sutcliffe, Children of the New Age: a history of spiritual practices, Routledge, 2003, ISBN 0-415-24298-3 ISBN 9780415242981 pp.120 ff.
3. Wouter Hanegraaff, New Age Religion and Western Culture, State University of New York Press, 1998, pp.39, 105
4. ibid pp.38-9
5. ibid p.104
6. "What is Incarnational Spirituality?". lorian.org. Issaquah, WA, US: Lorian Foundation. Archived from the original on January 20, 2018.
7. "Lorian". Lorian. Retrieved January 25, 2019.

Partial bibliography

• Revelation: Birth of a New Age, by David Spangler, Findhorn Press, 1971
• The Little Church, by David Spangler, Findhorn Press, 1972
• The Laws of Manifestation, Findhorn Press, 1975
• Towards a Planetary Vision, by David Spangler, Findhorn Press, 1976
• Relationship and Identity, by David Spangler, Findhorn Press, 1977
• Reflections on the Christ, Findhorn Press, 1978
• Emergence: The Rebirth of the Sacred, by David Spangler, Doubleday, 1986
• Reimagination of the World: A Critique of the New Age, Science, and Popular Culture, by David Spangler (with William Irwin Thompson), Bear and Co., 1991
• Everyday Miracles, by David Spangler, Bantam, 1996
• The Call, by David Spangler, Riverhead Books, 1996
• A Pilgrim in Aquarius, by David Spangler, Findhorn Press, 1996
• Parent as Mystic, Mystic as Parent, by David Spangler, Riverhead Books, 1998
• Blessing: The Art and the Practice, by David Spangler, Riverhead Books, 2001
• The Story Tree, by David Spangler, Lorian Press, 2004
• The Manifestation Kit, Lorian Press, 2005
• The Incarnational Card Deck, by David Spangler, Lorian Press, 2008
• The Laws of Manifestation (revised),by David Spangler,RedWheel/Weiser Books, 2009
• Incarnational Spirituality, by David Spangler,Lorian Press, 2009
• The Flame of Incarnation, by David Spangler,Lorian Press, 2009
• Subtle Worlds, by David Spangler,Lorian Press, 2010
• Facing the Future, by David Spangler,Lorian Press, 2010
• An Introduction to Incarnational Spirituality, by David Spangler, Lorian Press, 2011
• A Midsummer’s Journey, by David Spangler, Lorian Press, 2011
• The Call of the World, by David Spangler, Lorian Press, 2011
• The Soul’s Oracle Card Deck, by David Spangler, Lorian Press, 2011
• The Card Deck of the Sidhe, by David Spangler, Lorian Press, 2011
• Apprenticed to Spirit, by David Spangler, Riverhead Books, 2011
• Numerous articles in various magazines, including New Age Journal, East-West Journal, The Sun, New Times.
• Lorian Textbooks: Slightly edited transcripts of online classes:
o World Work, by David Spangler, Lorian Press, 2008
o Crafting Home: Generating the Sacred, by David Spangler, Lorian Press, 2009
o Crafting Relationships:The Holding of Others, by David Spangler, Lorian Press, 2009
o Partnering With Earth, by David Spangler, Lorian Press, 2013
o Starheart and Other Stores, by David Spangler, Lorian Press, 2013
o Conversations with the Sidhe, by David Spangler, Lorian Press, 2014
o Journey into Fire, by David Spangler, Lorian Press, 2015

External links

• Lorian Association
• A Vision of Holarchy, Seven Pillars Review, 2008
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed Jun 17, 2020 7:49 am

William Irwin Thompson
by Wikipedia
Accessed: 6/17/20

Image
William Irwin Thompson on Brooklyn Bridge, 1996

William Irwin Thompson (born 16 July 1938) is known primarily as a social philosopher and cultural critic, but he has also been writing and publishing poetry throughout his career and received the Oslo International Poetry Festival Award in 1986. He describes his writing and speaking style as "mind-jazz on ancient texts". He is the founder of the Lindisfarne Association.

Biography

Thompson was born in Chicago, Illinois and grew up in Los Angeles, California. Thompson received his B.A. at Pomona College and his Ph.D. at Cornell University. He was a professor of humanities at the Massachusetts Institute of Technology and then at York University in Toronto, Ontario. He has held visiting appointments at Syracuse University, the University of Hawaii, the University of Toronto and the California Institute of Integral Studies.

California Institute of Integral Studies (CIIS) is a private, non-profit university founded in 1968 and based in San Francisco, California. As of 2020, it operates in two locations; the main campus near the confluence of the Civic Center, SoMa, and Mission districts, and another campus for the American College of Traditional Chinese Medicine in the Potrero Hill neighborhood. CIIS has a total of 1,510 students and 80 core faculty members.

CIIS consists of four schools: the School of Professional Psychology & Health, the School of Consciousness and Transformation (mainly humanities subjects), the School of Undergraduate Studies, and the American College of Traditional Chinese Medicine (ACTCM). ACTCM became the fourth school after merging with CIIS on July 1, 2015.

The institute offers interdisciplinary and cross-cultural graduate studies in psychology, counseling, philosophy, religion, cultural anthropology, transformative studies and leadership, integrative health, women's spirituality, and community mental health.[7] Many courses combine mainstream academic curriculum with a spiritual orientation, including influences from a broad spectrum of mystical or esoteric traditions. Although the Institute has no official spiritual path, some of its historical roots lie among followers of the Bengali sage Sri Aurobindo.

-- California Institute of Integral Studies, by Wikipedia


In 1973, he left academia to found the Lindisfarne Association. The Association, which he led from 1972 to 2012, was a group of scientists, poets, and religious scholars who met in order to discuss and to participate in the emerging planetary culture.[1] Thompson lived in Switzerland for 17 years. He describes a recent work, Canticum Turicum in his 2009 book, Still Travels: Three Long Poems, as "a long poem on Western Civilization that begins with folktales and traces of Charlemagne in Zurich and ends with the completion of Western Civilization as expressed in Finnegans Wake and the traces of James Joyce in Zurich."

Thompson is a Founding Mentor to the private K-12 Ross School in East Hampton, New York. In 1995, with mathematician Ralph Abraham, he designed a new type of cultural history curriculum based on their theories about the evolution of consciousness.[2] Thompson currently resides in Portland, Maine.

Work

Thompson did his Master's Essay at Cornell on applying the process philosophy of Alfred North Whitehead to poetry; he did his doctoral dissertation on the Easter Rising in Dublin 1916. While serving on the faculty at MIT in the 1960s, Thompson met famed media ecologist Marshall McLuhan, who would influence Thompson's writings on cultural history. Thompson engages a diverse set of traditions, including the Swiss cultural historian Jean Gebser, the Vedic philosopher Sri Aurobindo Ghose, the autopoetic epistemology of Francisco Varela, the endosymbiotic theory of evolution of Lynn Margulis, the Gaia Theory of James Lovelock, the complex systems thought of Ralph Abraham, the novels of Thomas Pynchon, and the daimonic transmissions of mystic David Spangler.

Style

Performance is central to Thompson's approach. Performances either open new horizons for the future or close them down, and should be judged on that basis. Thompson thought that with the emergence of the integral era and its electronic media expressions that a new mode of discourse was required. He sought "to turn non-fiction into a work of art on its own terms. Rather than trying to be a scholar or a journalist writing on the political and cultural news of the day, I worked to become a poetic reporter on the evolutionary news of the epoch".[3] He espoused the notion that one must express an integral approach not just in content but in the very means of expressing it. Thompson did this in the way he approached teaching: "The traditional academic lecture also became for me an occasion to transform the genre, to present not an academic reading of a paper, but a form of Bardic performance–not stories of battles but of the new ideas that were emerging around the world...The course was meant to be a performance of the very reality it sought to describe".[4]

"Wissenskunst" (literally, "knowledge-art") is a German term that Thompson coined to describe his own work. Contrasting it with Wissenschaft, the German term for science, Thompson defines Wissenskunst as "the play of knowledge in a world of serious data-processors."

As fiction and music are coming closer to reorganizing knowledge, scholarship is becoming closer to art. Our culture is changing, and so the genres of literature and history are changing as well. In an agricultural-warrior society, the genre is the epic, an Iliad. In an industrial-bourgeois society, the genre is the novel, a Moll Flanders. In our electronic, cybernetic society, the genre is Wissenkunst: the play of knowledge in a world of serious data-processors. The scholarly fictions of Jorge Luis Borges, or the reviews of non-existent books by Stanislaw Lem, are examples of new art forms of a society in which humanity live, not innocently in nature nor confidently in cities, but apocalyptically in a civilization cracking up to the universe. At such a moment as this the novelist becomes a prophet, the composer a magician, and the historian a bard, a voice recalling ancient identities.[5]


Works

The Time Falling Bodies Take to Light


In his acclaimed 1981 work The Time Falling Bodies Take to Light: Mythology, Sexuality and the Origins of Culture, Thompson criticized what he considers the hubristic pretensions of E. O. Wilson's sociobiology, which attempted to subsume the humanities to evolutionary biology.[6] Thompson then reviewed and critiqued the scholarship on the emergence of civilization from the Paleolithic to the historical period. He analyzed the assumptions and prejudices of the various anthropologists and historians who have written on the subject, and attempted to paint a more balanced picture. He described the task of the historian as closer to that of the artist and poet than to that of the scientist.

Because we have separated humanity from nature, subject from object, values from analysis, knowledge from myth, and universities from the universe, it is enormously difficult for anyone but a poet or a mystic to understand what is going on in the holistic and mythopoeic thought of Ice Age humanity. The very language we use to discuss the past speaks of tools, hunters, and men, when every statue and painting we discover cries out to us that this Ice Age humanity was a culture of art, the love of animals, and women.[7]


Thompson sees the Stone Age religion expressed in the Venus figurines, Lascaux cave paintings, Çatal Hüyük, and other artifacts to be an early form of shamanism. He believes that as humanity spread across the globe and was divided into separate cultures, this universal shamanistic Mother Goddess religion became the various esoteric traditions and religions of the world. Using this model, he analyzed Egyptian mythology, Sumerian hymns, the Epic of Gilgamesh, the cult of Quetzalcoatl, and many other stories, myths, and traditions. Thompson often refers to Kriya yoga and Yoga Nidra throughout these analyses, and this seems to be the spiritual tradition with which he is most comfortable.

Coming Into Being

In his 1996 work Coming into Being: Artifacts and Texts in the Evolution of Consciousness, Thompson applied an approach that was similar to his 1981 book to many other artifacts, cultures and historical periods. A notable difference, however, is that the 1996 work was influenced by the work of cultural phenomenologist Jean Gebser. Works and authors analyzed include the Enuma Elish, Homer, Hesiod, Sappho, the Book of Judges, the Rig Veda, Ramayana, Upanishads, Bhagavad Gita, and the Tao Te Ching. Thompson analyzed these works using the vocabulary of contemporary cognitive theory and chaos theory, as well as theories of history. An expanded paperback version was released in 1998.

The phrase "Coming into being" is a translation of the Greek term gignesthai, from which the word genesis is derived.[8]

Self and Society

In his 2004 book Self and Society: Studies in the Evolution of Consciousness, and in collaboration with the mathematician Ralph Abraham, Thompson related Gebser's structures to periods in the development of mathematics (arithmetic, geometric, algebraic, dynamical, chaotic) and in the history of music.

Image

Interests

Image
The Lindisfarne Fellows House in Crestone, Colorado

Thompson considers James Joyce's stylistically experimental novel Finnegans Wake to be "the ultimate novel, indeed, the ultimate book," and also to be the climactic artistic work of the modern period and of the rational mentality. Thompson is fascinated by Los Angeles, where he grew up, and Disneyland, which he considers to be LA's essence. He has also written a book-length treatment of the Easter Rising of 1916.

Thompson has critiqued postmodern literary criticism, artificial intelligence, the technological futurism of Raymond Kurzweil, the contemporary philosophy of mind theories of Daniel Dennett and Paul Churchland, and the astrobiological cosmogony of Zecharia Sitchin.

Reception

Thompson's second book, At the Edge of History was reviewed in The New York Times by Christopher Lehmann-Haupt in March 1971.[9]

Thompson's 1974 Passages About Earth was reviewed in Time. The reviewer wrote:

From ample but largely gloomy evidence of rapid social change — future shock, ecological disruption, population explosion, proliferation of information — Thompson draws a startling conclusion: "We are the climactic generation of human cultural evolution." Man, he asserts, will now either slide back into a new Dark Age or evolve into a higher, more spiritual being.

Which way will we go? The author opts for evolution. While such optimism is as welcome as it is rare these days, it is largely based on mysticism and intimations of a "new planetary culture," which Thompson shares with Philosopher Teilhard de Chardin and Science-Fiction Writer Arthur C. Clarke. This is thin epistemological ice even for a skater as fast as Thompson. Indeed, incredulous readers may drop the book after the first reference to "our lost cosmological orientation." That would be a mistake. Agree with it or not, Passages is always fascinating, a magical mystery tour of man's potential.[10]


Thompson's 1981 book The Time Falling Bodies Take To Light: Mythology, Sexuality, and the Origins of Culture was reviewed in the New York Times Book Review by Christopher Lehmann-Haupt. Lehmann-Haupt concluded:

In The Time Falling Bodies Take to Light, William Irwin Thompson has gone part of the way toward rescuing mysticism from its Western friends. But only part of the way.[11]


In his book 2012: The Return of Quetzalcoatl, Daniel Pinchbeck referred to Thompson as a cultural critic, a mystic, a practicing yogi,[12] "one of the few modern intellectuals to appreciate Steiner's work",[13] and

one of a small number of original thinkers who not only understands our present impasse but realizes it is not the whole story. Something else is taking place as well— a sidereal movement of consciousness returning us to levels of awareness denied and repressed by the materialist thrust of our current civilization. Essential in this process, according to Thompson, is a change in our understanding of myth. We can change "from a postmodern sensibility in which myth is regarded as an absolute and authoritarian system of discourse to a planetary culture in which myth is regarded as isomorphic, but not identical to scientific narratives."[14]


Selected works

• "The Language of "Finnegans Wake" The Sewanee Review Vol. 72, No. 1 (Winter, 1964), pp. 78–90[15]
• "Collapsed universe and structured poem: An essay in Whiteheadian criticism" (thesis), College English, October 1966
• The Imagination of an Insurrection: Dublin, Easter 1916: A Study of an Ideological Movement, 1967
• At the Edge of History: Speculations on the Transformation of Culture, 1971
• "The Individual as Institution: The Example of Paolo Soleri." Harper's, 1972
• Passages about Earth: An Exploration of the New Planetary Culture, 1974
• Evil and World Order, 1976
• Darkness and Scattered Light, 1978
• The Time Falling Bodies Take to Light: Mythology, Sexuality and the Origins of Culture, 1981, 2001 ISBN 0-312-80512-8
• From Nation to Emanation: Planetary Culture and World Governance, 1982
• Blue Jade from the Morning Star: An Essay and a Cycle of Poems on Quetzalcoatl, 1983
• Pacific Shift, 1986
• Gaia, A Way of Knowing, 1988 (editor)
• Selected Poems, 1959-1980, 1989
• Imaginary Landscape: Making Worlds of Myth and Science, 1989
• Gaia Two: Emergence, The New Science of Becoming, 1991 (editor)
• Islands Out of Time: A Memoir of the Last Days of Atlantis: A Novel, 1990
• Reimagination of the World: A Critique of the New Age, Science, and Popular Culture (with David Spangler), 1991
• The American Replacement of Nature: The Everyday Acts and Outrageous Evolution of Economic Life, 1991 ISBN 0-385-42025-0
• Worlds Interpenetrating and Apart: Collected Poems, 1959-1995, 1997
• Coming into Being: Artifacts and Texts in the Evolution of Consciousness, 1996, 1998 ISBN 0-312-17692-9
• Transforming History: A Curriculum for Cultural Evolution, 2001 & 2009. ISBN 978-1-58420-069-7
• Self and Society: Studies in the Evolution of Culture, 2004 & 2009, ISBN 0-907845-82-7; ISBN 978-1-84540-133-7.
• A Diary of Sorts and Streets, Poems, 2007 (Onteros Press: P. O. Box 5720, Santa Fe NM 87502) ISBN 978-1-4243-2271-8
• Still Travels: Three Long Poems, (Wild River Books: Princeton, NJ, 2009).ISBN 978-0-557-07882-0
• Beyond Religion: The Culture Evolution of the Sense of the Sacred from Shamanism to Post-Religious spirituality (Lindisfarne Books: Great Barrington, MA, 2013) ISBN 978-1-58420-151-9
• Nightwatch and Dayshift: Poems 2007-2014 (Wild River Books, Stockton, NJ). ISBN 9780983918899

Notes

1. Philip Herrera, "Waiting For Godlings", Time Monday, April 08, 1974
2. "Founding Mentor William Irwin Thompson Visits"
3. Thompson, "The Cultural Phenomenology of Literature", 89 http://www.nald.ca/fulltext/ltonword/complete.pdf Archived2006-09-06 at the Wayback Machine
4. Thompson, "The Cultural Phenomenology of Literature", 89-90 http://www.nald.ca/fulltext/ltonword/co ... dfArchived 2006-09-06 at the Wayback Machine
5. The Time Falling Bodies Take to Light: Mythology, Sexuality and the Origins of Culture, 4
6. Lehmann-Haupt, Christopher, The Time Falling Bodies take to Light: Mythology, sexuality and the Origins of Culture- review. New York Times. 1981. https://www.nytimes.com/1981/01/22/book ... times.html
7. The Time Falling Bodies Take to Light, 102
8. http://www.etymonline.com/index.php?l=g&p=3
9. Christopher Lehmann-Haupt, "History as Science-Fiction", March 19, 1971 New York Times
10. Philip Herrera,"Waiting For Godlings", Time Monday, April 08, 1974
11. Christopher Lehmann-Haupt review of The Time Falling Bodies Take To Light. Mythology, Sexuality, and the Origins of Culture. January 22, 1981 [1]
12. Daniel Pinchbeck, 2012: The Return of Quetzalcoatl, p8 Penguin Group, 2007 ISBN 1-58542-592-3, ISBN 978-1-58542-592-1
13. Pinchbeck, p140
14. Pinchbeck, p8
15. The Language of "Finnegans Wake"

External links

• The Evolution of William Irwin Thompson Cultural Historian a 2006 essay by Joy E. Stocke
• The Science of Myth, an interview.
• Audio cassette sales of Thompson's lectures
• Thompson's Curriculum Vitae

By Thompson

Essays


• Foreword to Canticum, Turicum, 2005
• [permanent dead link] "This Time, Let's Build a New Venice and Not Another New Orleans" and "The Need for a Tricameral Legislature", 2005[dead link]:wq
• "The Case for Teaching Geometry before Algebra", 2005 (PDF file)[dead link]
• "Al Qaeda, the Neocons, and the Transition from Nation-State to Noetic Polity (RTF file)
• "The Borg or Borges?" (PDF file), 2003
• "The Cultural Phenomenology of Literature", 2002
• "Studies in the Evolution of Culture" (Introduction to Self and Society) (PDF file), 2002
• "The Evolution of the Afterlife" (PDF file), 2002
• "Speculations on the City and the Evolution of Consciousness", 2000 (PDF file)
• The Ross School Supplemental webpages by Ralph Herman Abraham and William Irwin Thompson
• ""The Four Cultural Ecologies of the West"". Archived from the original on August 29, 2000. Retrieved November 21, 2005., 1998
• "Nine Theses For A Gaia Politique", 1986
• "It's Already Begun: The Planetary Age is an unacknowledged daily reality", 1986
• "The Metaindustrial Village: A possible future encapsulates history...and moves beyond", 1983

Poems

• "Still Travels" Wild River Review, 2007
• Canticum, Turicum, 2006
• "Cambridge Rant"
• [permanent dead link] "The Lessons of History" a poem-essay
• [permanent dead link] "Sunset at Point Lobos", 1964
• "The Death of Neda", 2009
• "Vade-Mecum Angelon", 2010

About Thompson

• The Gaian Politics of Lindisfarne’s William Irwin Thompson by Ralph Peters, 2002
• "Wiliam Irwin Thompson" by Grant Schuyler
• "Coming Into Being: A Reader's Journal" by Bobby Matherne, 1997
• [permanent dead link] Booklist review of Coming into Being by Patricia Monaghan
• Union of Int'l Associations' Global Strategies Project "Patterns of alternation: toward an enantiomorphic policy"
• NYT review of The Time Falling Bodies Take to Light by Christopher Lehmann-Haupt, January 22, 1981
• Encyclopedia Barfieldiana entry on Thompson
• Lindisfarne Cafe Memoir:
o LINDISFARNE CAFE - MEMOIR - Building a Dream - PART ONE: Lindisfarne in Crestone, Colorado, 1979-1997
o LINDISFARNE CAFE - MEMOIR - Building a Dream/The Shadow Side PART TWO: Lindisfarne in Crestone, Colorado, 1979-1997
o LINDISFARNE CAFE - MEMOIR - Building a Dream/The Cathedral PART THREE: Lindisfarne in Crestone, Colorado, 1979-1997
o LINDISARNE CAFE - MEMOIR - Conclusion: The Economic Relevance of Lindisfarne

Citations

• Google Scholar
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Lindisfarne Association
by Wikipedia
Accessed: 6/17/20

In the 1980’s, numerous projects were sponsored by the United Nations to promote notions of a universal religion[/b] and global citizenship, such as World Healing Day, World Instant of Cooperation, World Peace Day, Annual Global Mind Link, Human Unity Conference, World Conference on Religion and Peace, Provisional World Parliament. In 1995, the UN asked the Temple of Understanding, founded by Bailey’s Lucis Trust, to host the 50th Anniversary of its founding, and to organize two inter-faith services. The Temple of Understanding is located in Manhattan’s historic Cathedral of St. John the Divine, dedicated to St. John, traditionally revered by Freemasons according to the Johannite creed. The completion of the cathedral was such a prized accomplishment for the Freemasons that it was featured on the front page of Masonic World of March 1925. The Cathedral is replete with occult symbolism and often features unusual performances.

The presiding bishop of the cathedral was the bisexual Bishop Paul Moore, whose family were heirs to the Nabisco company fortune, and as a priest in Indianapolis he gave Jim Jones’s People’s Temple cult its start. Having been dormant for several years, the Temple of Understanding was revived at the cathedral in 1984 at a ceremony presided over by Moore and the Dalai Lama. While the chairman of the Temple was Judith Dickerson Hollister, those involved with its founding included: Dame Margaret Mead, Robert Muller, who had been involved as well with the Lucis Trust, and Winifred McCulloch, leader of the New York-based Teilhard de Chardin Society.

The Cathedral also houses the Lindisfarne Center, founded in 1972 with funding from Laurance Rockefeller, brother to David Rockefeller, by cultural historian William Irwin Thompson, a former professor of humanities from MIT and Syracuse University. Lindisfarne functioned as a sponsor of New Age events and lectures, as well as a think tank and retreat, similar to the Esalen Institute, with which it shared several members, like Gregory Bateson and Michael Murphy. Their aim is participate in the emerging planetary consciousness, or Noosphere. In addition to Teilhard de Chardin, Thompson is influenced by Alfred North Whitehead, Rudolf Steiner, Sri Aurobindo and Marshall McLuhan, the Canadian philosopher of communication theory, who is also celebrated in Ferguson’s The Aquarian Conspiracy. Lindisfarne has also been supported by the Lilly Endowment, the Rockefeller Brothers Fund, and Rockefeller Foundation, and lists among its faculty members Amory Lovins, Gaia theory biologist James Lovelock, and Luciferian adept and New Age author David Spangler. Lindisfarne was founded in 1972 by New Age philosopher William Irwin Thompson, a former professor of humanities from MIT and Syracuse University. Thompson said: “We have now a new spirituality, what has been called the New Age movement. The planetization of the esoteric has been going on for some time… This is now beginning to influence concepts of politics and community in ecology… This is the Gaia [Mother Earth] politique… planetary culture.” Thompson further stated that, the age of “the independent sovereign state, with the sovereign individual in his private property, [is] over, just as the Christian fundamentalist days are about to be over.”[4]

Held at the Cathedral of St. John the Divine, the Temple called together leaders of the world’s religions to offer prayers, and invited the world’s leading artists to perform music, poetry and dance. In 1997 and 1998, with the Interfaith Center of New York, the Temple of Understanding held an Interfaith Prayer Service at St. Bartholomew Church to pray for the work of the General Assembly and the Secretary General of the UN [United Nations].
It was also at the Cathedral of St. John the Divine that the controversial “Islamic feminist” preacher named Amina Wadud led a Muslim Friday prayer in 2005, breaking with the tradition of having only male Imams, and conducted without the traditional separation between male and female sections.

The Temple of Understanding promotes the “Interfaith Movement” with its centennial celebration of the World’s Parliament of Religions. The first Parliament of World Religions Conference, as a successor to the first Parliament of World Religions Conference, in effect the Theosophical Congress, gathered in Chicago in 1883. It had been founded by Reverend Dr. John Henry Barrows, according to whom, “The best religion must come to the front, and the best religion will ultimately survive, because it will contain all that is true in all the faiths.”[5] The Parliament was dominated by Theosophists, such as Annie Besant, Dharmapala and the Hindu universalist Vivekananda who, in his famous speech, called for an end to religious conversions, and instead for each to "assimilate the spirit of the other," and said, "The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each religion must assimilate the spirit of the others and yet preserve its own individuality and grow according to its own law of growth."[6]

-- Parliament of [the] World Religions, by David Livingstone


The WICCA cult came to the surface early during the post-war period, as a legalized association for the promotion of witchcraft. It is the leading publicly known international association of witches in the world today. In the United States, WICCA's outstanding sponsor is the New York Anglican (Episcopal) diocese, under Bishop Paul Moore. Officially, New York's Anglican Cathedral of St. John the Divine has promoted the spread of WICCA witchery through its Lindisfarne center. The late Gregory Bateson conducted such an operation out of the Lindisfarne center during the 1970s. No later than the 1970s, and perhaps still today, the crypt of the Cathedral of St. John the Divine, is the headquarters for solemn ceremonies of the British (Venerable) Order of Malta. Key figures, such as Gregory Bateson's former spouse, Dame Margaret Mead, associated with that British order, have been associated with projects in support of the Satanist "Age of Aquarius" cause.

-- Real History of Satanism, by Lyndon LaRouche


Critchlow, Keith. "The Platonic Tradition on the Nature of Proportion," in Lindisfarne Letter 10.

Lawlor, Robert. "Ancient Temple Architecture," in Lindisfarne Letter 10.

Lindisfarne Letter No. 10, "Geometry and Architecture." West Stockbridge, MA, Lindisfarne Press, 1980.

Macaulay, Anne. "Apollo: The Pythagorean Definition of God," in Lindisfarne Letter 14.

Lawlor, Robert. "Pythagorean Number as Form, Color and Light," in Lindisfarne Letter 14.

Zajonc, Arthur G. "The Two Lights," in Lindisfarne Letter 14.

-- The Pythagorean Sourcebook and Library, Compiled and Translated by Kenneth Sylvan Guthrie, with additional translations by Thomas Taylor and Arthur Fairbanks, Jr.


Lectures on Divine Humanity, Peter Zouboff (transl.), Boris Jakim (ed.) (Hudson, New York: Lindisfarne press, 1995)

Bulgakov, Sergei, Sophia the Wisdom of God: An Outline of Sophiology, Rev. Patrick Thompson, Rev. O. Felding Clarke, and Xenia Braitevitc (transl.) (1st publ. 1937: Hudson, New York: Lindisfarne Press, I993)

-- History, Sophia and the Russian Nation: A Reassessment of Vladimir Solov'ev's Views on History and His Social Commitment, by Manon de Courten


Image
The Lindisfarne chapel in Crestone, Colorado

The Lindisfarne Association (1972–2012) was a nonprofit foundation and diverse group of intellectuals organized by cultural historian William Irwin Thompson for the "study and realization of a new planetary culture".

It was inspired by the philosophy of Alfred North Whitehead's idea of an integral philosophy of organism [Process Philosophy], and by Teilhard de Chardin's idea of planetization.[1]

Process philosophy — also ontology of becoming, processism, or philosophy of organism — identifies metaphysical reality with change. In opposition to the classical model of change as illusory (as argued by Parmenides) or accidental (as argued by Aristotle), process philosophy regards change as the cornerstone of reality—the cornerstone of being thought of as becoming.

Since the time of Plato and Aristotle, some philosophers have posited true reality as "timeless", based on permanent substances, while processes are denied or subordinated to timeless substances. If Socrates changes, becoming sick, Socrates is still the same (the substance of Socrates being the same), and change (his sickness) only glides over his substance: change is accidental, whereas the substance is essential. Therefore, classic ontology denies any full reality to change, which is conceived as only accidental and not essential. This classical ontology is what made knowledge and a theory of knowledge possible, as it was thought that a science of something in becoming was an impossible feat to achieve.

Philosophers who appeal to process rather than substance include Heraclitus, Karl Marx, Friedrich Nietzsche, Henri Bergson, Martin Heidegger, Charles Sanders Peirce, William James, Alfred North Whitehead, Thomas Nail, Alfred Korzybski, R. G. Collingwood, Alan Watts, Robert M. Pirsig, Roberto Mangabeira Unger, Charles Hartshorne, Arran Gare, Nicholas Rescher, Colin Wilson, Jacques Derrida, Tim Ingold, Bruno Latour, Georg Wilhelm Friedrich Hegel and Gilles Deleuze. In physics, Ilya Prigogine distinguishes between the "physics of being" and the "physics of becoming". Process philosophy covers not just scientific intuitions and experiences, but can be used as a conceptual bridge to facilitate discussions among religion, philosophy, and science.

-- Process philosophy, by Wikipedia


History

Thompson conceived the idea for the Lindisfarne association while touring spiritual sites and experimental communities around the world. The Lindisfarne Association is named for Lindisfarne Priory—a monastery, known for the Lindisfarne Gospels, founded on the British island of Lindisfarne in the 7th century.

The Holy Island of Lindisfarne,[3] commonly known as either Holy Island[4] or Lindisfarne,[5] is a tidal island off the northeast coast of England, which constitutes the civil parish of Holy Island in Northumberland.[6] Holy Island has a recorded history from the 6th century AD; it was an important centre of Celtic Christianity under Saints Aidan of Lindisfarne, Cuthbert, Eadfrith of Lindisfarne and Eadberht of Lindisfarne. After the Viking invasions and the Norman conquest of England, a priory was reestablished. A small castle was built on the island in 1550...

Lindisfarne Priory

The monastery of Lindisfarne was founded circa 634 by Irish monk Saint Aidan, who had been sent from Iona off the west coast of Scotland to Northumbria at the request of King Oswald.

Rinpoche: "Johnny, have you ever been to Iona?"

Johnny: "Iona! You mean the island in Scotland? No, Sir."

Rinpoche: "You should go there after I die."

Johnny (alarmed): "You are not going to die!"

Rinpoche (reassuringly): "No, of course not; we will grow old together. Perhaps sometime you could go to Iona and read the Sadhana of Mahamudra in the cathedral."

Johnny: "Why?"

Rinpoche: "The air is very clear there. You will like it."

Johnny: "Okay, Sir. I'll do it."

Rinpoche: "Great! Let's drink to that."

They both drank sake.

In the summer of 2002 Johnny read the Sadhana of Mahamudra in the cathedral watchtower next to Saint Columba's shrine on the island of Iona. I realized again: Rinpoche manifested as Saint Columba and Johnny as Diarmait, his servant.


-- The Mahasiddha and His Idiot Servant, by John Riley Perks


The priory was founded before the end of 634 and Aidan remained there until his death in 651.[38] The priory remained the only seat of a bishopric in Northumbria for nearly thirty years.[38] Finian (bishop 651–661) built a timber church "suitable for a bishop's seat".[39] St Bede, however, was critical of the fact that the church was not built of stone but only of hewn oak thatched with reeds. A later bishop, Eadbert, removed the thatch and covered both walls and roof in lead.[40] An abbot, who could be the bishop, was elected by the brethren and led the community. Bede comments on this:

And let no one be surprised that, though we have said above that in this island of Lindisfarne, small as it is, there is found the seat of a bishop, now we say also that it is the home of an abbot and monks; for it actually is so. For one and the same dwelling-place of the servants of God holds both; and indeed all are monks. Aidan, who was the first bishop of this place, was a monk and always lived according to monastic rule together with all his followers. Hence all the bishops of that place up to the present time exercise their episcopal functions in such a way that the abbot, who they themselves have chosen by the advice of the brethren, rules the monastery; and all the priests, deacons, singers and readers and other ecclesiastical grades, together with the bishop himself, keep the monastic rule in all things.[41]


Lindisfarne became the base for Christian evangelism in the North of England and also sent a successful mission to Mercia. Monks from the Irish community of Iona settled on the island. Northumbria's patron saint, Saint Cuthbert, was a monk and later abbot of the monastery, and his miracles and life are recorded by the Venerable Bede. Cuthbert later became Bishop of Lindisfarne. An anonymous life of Cuthbert written at Lindisfarne is the oldest extant piece of English historical writing. From its reference to "Aldfrith, who now reigns peacefully" it must date to between 685 and 704.[42] Cuthbert was buried here, his remains later translated[c] to Durham Cathedral (along with the relics of Saint Eadfrith of Lindisfarne). Eadberht of Lindisfarne, the next bishop (and saint) was buried in the place from which Cuthbert's body was exhumed earlier the same year when the priory was abandoned in the late 9th century.

Cuthbert's body was carried with the monks, eventually settling in Chester-le-Street before a final move to Durham. The saint's shrine was the major pilgrimage centre for much of the region until its despoliation by Henry VIII's commissioners in 1539 or 1540. The grave was preserved, however, and when opened in 1827 yielded a number of remarkable artefacts dating back to Lindisfarne. The inner (of three) coffins was of incised wood, the only decorated wood to survive from the period. It shows Jesus surrounded by the Four Evangelists. Within the coffin was a pectoral cross 6.4 centimetres (2.5 in) across made of gold and mounted with garnets and intricate tracery. There was a comb made of elephant ivory, a rare and expensive item in Northern England. Also inside was an embossed silver covered travelling altar. All were contemporary with the original burial on the island. When the body was placed in the shrine in 1104 other items were removed: a paten, scissors and a chalice of gold and onyx. Most remarkable of all was a gospel (known as the St Cuthbert Gospel or Stonyhurst Gospel from its association with the college). The manuscript is in an early, probably original, binding beautifully decorated with deeply embossed leather.[43]

Following Finian's death, Colman became Bishop of Lindisfarne. Up to this point the Northumbrian (and latterly Mercian) churches had looked to Lindisfarne as the mother church. There were significant liturgical and theological differences with the fledgling Roman party based at Canterbury. According to Stenton: "There is no trace of any intercourse between these bishops [the Mercians] and the see of Canterbury".[44] The Synod of Whitby in 663 changed this. Allegiance switched southwards to Canterbury and thence to Rome. Colman departed his see for Iona and Lindisfarne ceased to be of such major importance.

In 735 the northern ecclesiastical province of England was established with the archbishopric at York. There were only three bishops under York: Hexham, Lindisfarne and Whithorn whereas Canterbury had the twelve envisaged by St Augustine.[45] The Diocese of York encompassed roughly the counties of Yorkshire and Lancashire. Hexham covered County Durham and the southern part of Northumberland up to the River Coquet and eastwards into the Pennines. Whithorn covered most of Dumfries and Galloway region west of Dumfries itself. The remainder, Cumbria, northern Northumbria, Lothian and much of the Kingdom of Strathclyde formed the diocese of Lindisfarne.[46]

In 737 Saint Ceolwulf of Northumbria abdicated as King of Northumbria and entered the Prior at Lindisfarne. He died in 764 and was buried alongside Cuthbert. In 830 his body was moved to Norham-upon-Tweed and later his head was translated to Durham Cathedral.[47]

Lindisfarne Gospels

At some point in the early 8th century, the famous illuminated manuscript known as the Lindisfarne Gospels, an illustrated Latin copy of the Gospels of Matthew, Mark, Luke and John, was made probably at Lindisfarne and the artist was possibly Eadfrith, who later became Bishop of Lindisfarne. It is also speculated that a team of illuminators and calligraphers (monks of Lindisfarne Priory) worked on the text however, their identities are unknown. Sometime in the second half of the 10th century a monk named Aldred added an Anglo-Saxon (Old English) gloss to the Latin text, producing the earliest surviving Old English copies of the Gospels. Aldred attributed the original to Eadfrith (bishop 698–721). The Gospels were written with a good hand, but it is the illustrations done in an insular style containing a fusion of Celtic, Germanic and Roman elements that are truly outstanding. According to Aldred, Eadfrith's successor Æthelwald was responsible for pressing and binding it and then it was covered with a fine metal case made by a hermit called Billfrith.[44] The Lindisfarne Gospels now reside in the British Library in London, somewhat to the annoyance of some Northumbrians.[48] In 1971 professor Suzanne Kaufman of Rockford, Illinois presented a facsimile copy of the Gospels to the clergy of the island.

-- Lindisfarne, by Wikipedia


Advertising executive Gene Fairly had just left his position at Interpublic Group of Companies and begun studying Zen Buddhism when he read a review of Thompson's At the Edge of History in the New York Times. Fairly visited Thompson at York University in Toronto to discuss forming a group for the promotion of planetary culture. Upon returning to New York he raised $150,000 from such donors as Nancy Wilson Ross and Sydney and Jean Lanier. Support from these donors served as an entrée to the Rockefeller Brothers Fund.[2]

Incorporation and first years in New York

Lindisfarne was incorporated as a non-profit educational foundation in December 1972. It began operations at a refitted summer camp in Southampton, New York on August 31, 1973.[3]

From 1974–1977 Lindisfarne held an annual conference "to explore the new planetary culture" with the following themes:[4]

• Planetary Culture and the New Image of Humanity, 1974
• Conscious Evolution and the Evolution of Consciousness, 1975
• A Light Governance for America: the Cultures and Strategies of Decentralization, 1976
• Mind in Nature, 1977

Earth's answer : explorations of planetary culture at the Lindisfarne conferences (1977) reprints some of the lectures given at the 1974 and 1975 conferences.

The Lindisfarne Association was first based in Southampton, New York in 1973 and then in Manhattan at the Church of the Holy Communion and Buildings which was leased to Lindisfarne from 1976–1979.

Move to Crestone and formation of other branches

As Lindisfarne began to run low on funding, it faced the loss of its lease on the Church of the Holy Communion. At a conference at the New Alchemy Institute in Cape Cod, Massachusetts, Petro-Canada CEO and United Nations official Maurice Strong offered to donate land from his ranch in Crestone, Colorado. Thompson chose 77 acres of land near Spanish Creek—self-reportedly because his "Irish Druid Radar" had gone off while driving past—where Lindisfarne began to construct new buildings for its purposes.[5]

Today the Lindisfarne Fellows House, the Lindisfarne Chapel, and the Lindisfarne Mountain Retreat are under the ownership and management of the Crestone Mountain Zen Center.[6] Lindisfarne has functioned variously as a sponsor of classes, conferences, and concerts and public lectures events, and as a think tank and retreat, similar to the Esalen Institute in California. Lindisfarne functioned as a not-for-profit foundation until 2009; the Lindisfarne Fellowship continued to hold annual meetings until 2012. It is no longer an active organization.

In addition to its facility in Crestone (the "Lindisfarne Mountain Retreat"), three other branches of the organization were formed:[7]

• a headquarters in New York City at the Cathedral of St. John the Divine;
• the Lindisfarne Press was established in Stockbridge, Massachusetts; and
• the Lindisfarne Fellows House was opened at the San Francisco Zen Center.

Goals and doctrine

The Lindisfarne doctrine is closely related to that of its founder, William Thompson. Mentioned as part of the Lindisfarne ideology are a long list of spiritual and esoteric traditions including yoga, Tibetan Buddhism, Chinese traditional medicine, Hermeticism, Celtic animism, Gnosticism, cabala, geomancy, ley lines, Pythagoreanism, and ancient mystery religions.[8]

The group placed a special emphasis on sacred geometry, defined by Thompson as "a vision of divine intelligence, the logos, revealing itself in all forms, from the logarithmic spiral of a seashell to the hexagonal patterns of cooling basalt, from the architecture of the molecule to the galaxy."[9] Rachel Fletcher, Robert Lawlor, and Keith Critchlow lectured at Crestone on the application of sacred geometry, Platonism, and Pythagoreanism to architecture.[10] The exemplar of these ideas is the Grail Chapel in Crestone (also known as Lindisfarne Chapel), which is built to reflect numerous basic geometrical relationships.[11]

Lindisfarne's social agenda was exemplified by the "meta-industrial village", a small community focused on subsistence and crafts while yet connected to a world culture. All members of a community might participate in essential tasks such as the harvest. (Thompson has speculated that in the United States, 40% of the population could work at agriculture, and another 40% in social services.) The villages would have a sense of shared purpose in transforming world culture. They would combine "the four classical economies of human history, hunting and gathering, agriculture, industry, and cybernetics", all "recapitulated within a single deme."[12]

(The "Meadowcreek Project" in Arkansas, begun in 1979 by David and Wilson Orr, was an effort to actualize a meta-industrial village as envisioned by the Lindisfarne Association. This project received funding from the Ozarks Regional Commission, the Arkansas Energy Department, and the Winthrop Rockefeller Foundation.)[13][14]

The villages would be linked together by an electronic information network (i.e., what today we call the internet). Thompson called for a counter-cultural vanguard "which can formulate an integral vision of culture and maintain the high standards of that culture without compromise to the forces of electronic vulgarization." [15]

According to the Lindisfarne Association website, Lindisfarne's fourfold goals are:

1. The Planetization of the Esoteric
2. The realization of the inner harmony of all the great universal religions and the spiritual traditions of the tribal peoples of the world.
3. The fostering of a new and healthier balance between nature and culture through the research and development of appropriate technologies, architectural settlements and compassionate economies for meta-industrial villages and convivial cities.
4. The illumination of the spiritual foundations of political governance through scholarship and artistic communications that foster a global ecology of consciousness beyond the present ideological systems of warring industrial nation-states, outraged traditional societies, and ravaged lands and seas.

Thompson has also stated the United States has a unique role to play in the promotion of planetary culture because people from all over the world mingle there.[16]

Lindisfarne sought to spread its message widely, through a mailing list and through book publications of the Lindisfarne press.[17]

Journalist Sally Helgesen, after a visit in 1977, criticized Lindisfarne as confused pseudo-intellectuals, citing for example their attempt to build an expensive fish "bioshelter" while overlooking a marsh with fish in it.[18]

Members

Members of the Lindisfarne Fellowship have included, among others:

• ecological philosopher David Abram
• mathematician Ralph Abraham
• Zentatsu Richard Baker[19]
• anthropologist Gregory Bateson[20]
• anthropologist Mary Catherine Bateson[7]
• poet Wendell Berry[21]
• geometer and art historian Keith Critchlow
• international law specialist Richard Falk[7]
• physicist David Ritz Finkelstein
• Zen Buddhist Joan Halifax-Roshi
• economist Hazel Henderson
• ecologist Wes Jackson
• poet Jane Hirshfield
• political scientist Merle Lefkoff
• scientist James Lovelock
• physicist and "soft energy" advocate Amory Lovins[7]
• biologist Stuart Kauffman
• biologist Lynn Margulis
• dean James Parks Morton
• author Michael Murphy
• philosopher/author John Michell
• dancer/anthropologist Natasha Myers
• spiritual teacher David Spangler
• religious scholar Elaine Pagels
• poet Kathleen Raine[7]
• writer Dorion Sagan
• economist E. F. Schumacher[22]
• astronaut Rusty Schweickart[7][19]
• poet Gary Snyder
• United Nations undersecretary Maurice Strong[7]
• architect Paolo Soleri[19]
• monk David Steindl-Rast[19]
• publisher/editor Joy Stocke
• physician/scientist/contemplative Neil Theise
• philosopher Evan Thompson
• biologist John Todd
• writer Nancy Jack Todd
• cognitive psychologist Rebecca Todd
• architect Sim Van der Ryn
• philosopher/biologist Francisco Varela[20]
• banker Michaela Walsh
• composer Paul Winter
• physicist/contemplative Arthur Zajonc
• composer Evan Chambers
• Sufi Pir Zia Inayat-Khan

Current status

The Lindisfarne Association disbanded as a not-for-profit institution in 2009. The Lindisfarne Fellows continued to meet once a year up to 2012 at varying locations as an informal group interested in one another's creative projects.

References

1. Lehmann-Haupt, Christopher (January 22, 1981). "Books Of The Times: Review of THE TIME FALLING BODIES TAKE TO LIGHT. Mythology, Sexuality, and the Origins of Culture". New York Times. Retrieved November 13, 2015. In the meantime, Mr. Thompson has become the founding director of the well-known Lindisfarne Association, which his biographical blurb describes as 'a contemplative education community devoted to the study and realization of a new planetary culture.'
2. Helgesen (1977), p. 84. "Fairly went back to New York to use his connections to raise money for the project. He says he stirred the interest of Nancy Wilson Ross at the Asia Society; Mrs. Stanley Young, a wealthy woman interested in Zen Buddhism; and Jean and Sidney Lanier, hiers of the poet and funders of the now-defunct Finca La Folenca. a mini-Esalen in Southern France where the Laniers had established themselves as unofficial gurus. Mrs. Lanier is known in fund-seeking circles as a key to the Rockefeller Brothers fund, so that door was opened, and between these groups Fairly says he put together $150,000 to set things going." See poet Sidney Lanier (1842–1881); and the Asia Society, founded 1956 by John D. Rockefeller III.
3. Collins (1982), p. 23.
4. Collins (1982), pp. 23–24.
5. Collins (1982), pp. 24–25, 43–44.
6. "The Lindisfarne Tapes". Schumacher Center for a New Economics. Retrieved 5 May 2014.
7. Redenius (1985), p. 254.
8. Collins (1982), pp. 14–18. 34–35.
9. William Irwin Thompson, Darkness and Scattered Light (1978), p. 138; quoted in Collins (1982), pp. 21–22.
10. Collins (1982), p. 52–53.
11. Collins (1982), pp. 55–106.
12. Collins (1982), pp. 127–131.
13. Collins (1982), pp. 134–136.
14. "The Meadowcreek Project: A Model of Sustainability in the Ozarks", Mother Earth News, March/April 1982.
15. William Irwin Thompson, Darkness and Scattered Light (1978), pp. 71–72; quoted in Collins (1982), p. 113; and Collins pp. 118–122.
16. Redenius (1985), p. 256.
17. Redenius (1985), p. 255.
18. Helgesen (1977), p. 82.
19. Collins (1982), p. 161.
20. Collins (1982), p. 28.
21. Collins (1982), p. 118.
22. Collins (1982), p. 117.

Sources

• Collins, Jeffrey Hale. Lindisfarne: Toward the Realization of Planetary Culture. PhD dissertation, University of Texas at Arlington, accepted December 1982.
• Helgesen, Sally. "Visions of Futures Past". Harper's, March 1977.</ref>
• Redenius, Charles. "The Lindisfarne Association: An Exemplary Community of the New Planetary Culture". Journal of General Education, 37(3), 1985.
See also William Irwin Thompson, "Afterword" to DARKNESS AND SCATTERED LIGHT (New York: Doubleday, 1978), 181–183.

External links

• Lindisfarne Association website at WilliamIrwinThompson.org; Internet Archived version)
• 2007 Symposium Notes from the Wild River Review
• Lindisfarne Tapes (lecture recordings): index at Schumaker Center for a New Economics; search results from the Internet Archive
• Thompson's memoir articles at Wild River Review relating to Lindisfarne (including photographs):
o Pilgrimage to Lindisfarne 1972
o The Founding of the Lindisfarne Association in New York, 1971-73, Part One
o The Founding of the Lindisfarne Association in New York, 1971-73 – Part Two
o "Building a Dream – Part One: Lindisfarne in Crestone, Colorado, 1979-1997"
o Building a Dream, The Shadow Side: Lindisfarne in Crestone, Colorado, 1979-1997, Part Two
o Building a Dream/The Cathedral Part Three: Lindisfarne in Crestone, Colorado, 1979-1997
• Julia Rubin, "Colorado Site Called 'a Place of Power' : Spiritualists, Environmentalists Find Haven in the Baca", Los Angeles Times, 20 August 1989.
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Alfred North Whitehead
by Wikipedia
Accessed: 6/17/20

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Alfred North Whitehead, OM FRS FBA
Born: 15 February 1861, Ramsgate, England
Died: 30 December 1947 (aged 86), Cambridge, Massachusetts, US
Alma mater: Trinity College, Cambridge
Era: 20th-century philosophy
Region: Western philosophy
School: Analytic philosophy (early); Process philosophy; Process theology
Institutions: Imperial College London; Harvard University
Academic advisors: Edward Routh[1]
Doctoral students: Raphael Demos Charles Hartshorne Susanne Langer W. V. O. Quine Bertrand Russell Gregory Vlastos Paul Weiss
Main interests: Metaphysics mathematics
Notable ideas: Process philosophy; Process theology
Influences: Aristotle[2] Gregory Bateson Henri Bergson[3] Francis Herbert Bradley[4]J ohn Dewey[3] David Hume[2] William James[3] Immanuel Kant[5] Gottfried Wilhelm Leibniz[6] John Locke[5] Isaac Newton[6] Plato[2] George Santayana[6]
Influenced: James Luther Adams Wilfred Eade Agar[7] David Bohm[7] C. D. Broad[8] Milič Čapek[7] Donald Davidson[9] Gilles Deleuze[10] Susanne Langer[11] Ervin László[12] Maurice Merleau-Ponty[8] F. S. C. Northrop[11] Talcott Parsons,[13] Ilya Prigogine,[8] W. V. O. Quine[14] Bertrand Russell[6] B. F. Skinner[15] Wolfgang Smith[16] John Lighton Synge[7] Jules Vuillemin[8] Conrad Hal Waddington[7] Michel Weber[17] Sewall Wright[18] Eric Voegelin[19] Ken Wilber[20]

Alfred North Whitehead OM FRS FBA (15 February 1861 – 30 December 1947) was an English mathematician and philosopher. He is best known as the defining figure of the philosophical school known as process philosophy,[21] which today has found application to a wide variety of disciplines, including ecology, theology, education, physics, biology, economics, and psychology, among other areas.

In his early career Whitehead wrote primarily on mathematics, logic, and physics. His most notable work in these fields is the three-volume Principia Mathematica (1910–1913), which he wrote with former student Bertrand Russell. Principia Mathematica is considered one of the twentieth century's most important works in mathematical logic, and placed 23rd in a list of the top 100 English-language nonfiction books of the twentieth century by Modern Library.[22]

Beginning in the late 1910s and early 1920s, Whitehead gradually turned his attention from mathematics to philosophy of science, and finally to metaphysics. He developed a comprehensive metaphysical system which radically departed from most of western philosophy. Whitehead argued that reality consists of processes rather than material objects, and that processes are best defined by their relations with other processes, thus rejecting the theory that reality is fundamentally constructed by bits of matter that exist independently of one another.[23] Today Whitehead's philosophical works – particularly Process and Reality – are regarded as the foundational texts of process philosophy.

Whitehead's process philosophy argues that "there is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have consequences for the world around us."[23] For this reason, one of the most promising applications of Whitehead's thought in recent years has been in the area of ecological civilization and environmental ethics pioneered by John B. Cobb.[24][25]

Life

Childhood, education


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Whewell's Court north range at Trinity College, Cambridge. Whitehead spent thirty years at Trinity, five as a student and twenty-five as a senior lecturer.

Alfred North Whitehead was born in Ramsgate, Kent, England, in 1861.[26] His father, Alfred Whitehead, was a minister and schoolmaster of Chatham House Academy, a school for boys established by Thomas Whitehead, Alfred North's grandfather.[27] Whitehead himself recalled both of them as being very successful schools, but that his grandfather was the more extraordinary man.[27] Whitehead's mother was Maria Sarah Whitehead, formerly Maria Sarah Buckmaster. Whitehead was apparently not particularly close with his mother, as he never mentioned her in any of his writings, and there is evidence that Whitehead's wife, Evelyn, had a low opinion of her.[28]

Whitehead was educated at Sherborne School, Dorset, one of the best public schools in the country.[29] His childhood was described as over-protected,[30] but when at school he excelled in sports and mathematics[31] and was head prefect of his class.[32]

In 1880, Whitehead began attending Trinity College, Cambridge, and studied mathematics.[33] His academic advisor was Edward Routh.[1] He earned his BA from Trinity in 1884, and graduated as fourth wrangler.[34]

Career

Elected a fellow of Trinity in 1884, Whitehead would teach and write on mathematics and physics at the college until 1910, spending the 1890s writing his Treatise on Universal Algebra (1898), and the 1900s collaborating with his former pupil, Bertrand Russell, on the first edition of Principia Mathematica.[35] He was a Cambridge Apostle.[36]

In 1890, Whitehead married Evelyn Wade, an Irish woman raised in France; they had a daughter, Jessie Whitehead, and two sons, Thomas North Whitehead and Eric Whitehead.[32] Eric Whitehead died in action at the age of 19, while serving in the Royal Flying Corps during World War I.[37] Alfred's brother Henry became Bishop of Madras, and wrote the closely observed ethnographic account Village Gods of South-India (Calcutta: Association Press, 1921), which is still of value today.

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Bertrand Russell in 1907. Russell was a student of Whitehead's at Trinity College, and a longtime collaborator and friend.

In 1910, Whitehead resigned his senior lectureship in mathematics at Trinity and moved to London without first lining up another job.[38] After being unemployed for a year, Whitehead accepted a position as lecturer in applied mathematics and mechanics at University College London, but was passed over a year later for the Goldsmid Chair of Applied Mathematics and Mechanics, a position for which he had hoped to be seriously considered.[39]

In 1914 Whitehead accepted a position as professor of applied mathematics at the newly chartered Imperial College London, where his old friend Andrew Forsyth had recently been appointed chief professor of mathematics.[40]

In 1918 Whitehead's academic responsibilities began to seriously expand as he accepted a number of high administrative positions within the University of London system, of which Imperial College London was a member at the time. He was elected dean of the Faculty of Science at the University of London in late 1918 (a post he held for four years), a member of the University of London's Senate in 1919, and chairman of the Senate's Academic (leadership) Council in 1920, a post which he held until he departed for America in 1924.[40] Whitehead was able to exert his newfound influence to successfully lobby for a new history of science department, help establish a Bachelor of Science degree (previously only Bachelor of Arts degrees had been offered), and make the school more accessible to less wealthy students.[41]

Toward the end of his time in England, Whitehead turned his attention to philosophy. Though he had no advanced training in philosophy, his philosophical work soon became highly regarded. After publishing The Concept of Nature in 1920, he served as president of the Aristotelian Society from 1922 to 1923.[42]

Move to the US, 1924

In 1924, Henry Osborn Taylor invited the 63-year-old Whitehead to join the faculty at Harvard University as a professor of philosophy.[43]

During his time at Harvard, Whitehead produced his most important philosophical contributions. In 1925, he wrote Science and the Modern World, which was immediately hailed as an alternative to the Cartesian dualism that plagued popular science.[44] Lectures from 1927 to 1928, were published in 1929 as a book named Process and Reality, which has been compared to Immanuel Kant's Critique of Pure Reason.[24]

The Whiteheads spent the rest of their lives in the United States. Alfred North Whitehead retired from Harvard in 1937 and remained in Cambridge, Massachusetts, until his death on 30 December 1947.[45]

The two-volume biography of Whitehead by Victor Lowe[46] is the most definitive presentation of the life of Whitehead. However, many details of Whitehead's life remain obscure because he left no Nachlass (personal archive); his family carried out his instructions that all of his papers be destroyed after his death.[47] Additionally, Whitehead was known for his "almost fanatical belief in the right to privacy", and for writing very few personal letters of the kind that would help to gain insight on his life.[47] Wrote Lowe in his preface, "No professional biographer in his right mind would touch him."[26]

Led by Executive Editor Brian G. Henning and General Editor George R. Lucas Jr., the Whitehead Research Project of the Center for Process Studies is currently working on a critical edition of Whitehead's published and unpublished works.[48] The first volume of the Edinburgh Critical Edition of the Complete Works of Alfred North Whitehead was published in 2017 by Paul A. Bogaard and Jason Bell as The Harvard Lectures of Alfred North Whitehead, 1924–1925: The Philosophical Presuppositions of Science.[49]

Mathematics and logic

In addition to numerous articles on mathematics, Whitehead wrote three major books on the subject: A Treatise on Universal Algebra (1898), Principia Mathematica (co-written with Bertrand Russell and published in three volumes between 1910 and 1913), and An Introduction to Mathematics (1911). The former two books were aimed exclusively at professional mathematicians, while the latter book was intended for a larger audience, covering the history of mathematics and its philosophical foundations.[50] Principia Mathematica in particular is regarded as one of the most important works in mathematical logic of the 20th century.

In addition to his legacy as a co-writer of Principia Mathematica, Whitehead's theory of "extensive abstraction" is considered foundational for the branch of ontology and computer science known as "mereotopology", a theory describing spatial relations among wholes, parts, parts of parts, and the boundaries between parts.[51]

A Treatise on Universal Algebra

In A Treatise on Universal Algebra (1898) the term universal algebra had essentially the same meaning that it has today: the study of algebraic structures themselves, rather than examples ("models") of algebraic structures.[52] Whitehead credits William Rowan Hamilton and Augustus De Morgan as originators of the subject matter, and James Joseph Sylvester with coining the term itself.[52][53]

At the time structures such as Lie algebras and hyperbolic quaternions drew attention to the need to expand algebraic structures beyond the associatively multiplicative class. In a review Alexander Macfarlane wrote: "The main idea of the work is not unification of the several methods, nor generalization of ordinary algebra so as to include them, but rather the comparative study of their several structures."[54] In a separate review, G. B. Mathews wrote, "It possesses a unity of design which is really remarkable, considering the variety of its themes."[55]

A Treatise on Universal Algebra sought to examine Hermann Grassmann's theory of extension ("Ausdehnungslehre"), Boole's algebra of logic, and Hamilton's quaternions (this last number system was to be taken up in Volume II, which was never finished due to Whitehead's work on Principia Mathematica).[56] Whitehead wrote in the preface:

Such algebras have an intrinsic value for separate detailed study; also they are worthy of comparative study, for the sake of the light thereby thrown on the general theory of symbolic reasoning, and on algebraic symbolism in particular ... The idea of a generalized conception of space has been made prominent, in the belief that the properties and operations involved in it can be made to form a uniform method of interpretation of the various algebras.[57]


Whitehead, however, had no results of a general nature.[52] His hope of "form[ing] a uniform method of interpretation of the various algebras" presumably would have been developed in Volume II, had Whitehead completed it. Further work on the subject was minimal until the early 1930s, when Garrett Birkhoff and Øystein Ore began publishing on universal algebras.[58]

Principia Mathematica

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The title page of the shortened version of the Principia Mathematica to *56

Principia Mathematica (1910–1913) is Whitehead's most famous mathematical work. Written with former student Bertrand Russell, Principia Mathematica is considered one of the twentieth century's most important works in mathematics, and placed 23rd in a list of the top 100 English-language nonfiction books of the twentieth century by Modern Library.[22]

Principia Mathematica's purpose was to describe a set of axioms and inference rules in symbolic logic from which all mathematical truths could in principle be proven. Whitehead and Russell were working on such a foundational level of mathematics and logic that it took them until page 86 of Volume II to prove that 1+1=2, a proof humorously accompanied by the comment, "The above proposition is occasionally useful."[59]

Whitehead and Russell had thought originally that Principia Mathematica would take a year to complete; it ended up taking them ten years.[60] When it came time for publication, the three-volume work was so long (more than 2,000 pages) and its audience so narrow (professional mathematicians) that it was initially published at a loss of 600 pounds, 300 of which was paid by Cambridge University Press, 200 by the Royal Society of London, and 50 apiece by Whitehead and Russell themselves.[60] Despite the initial loss, today there is likely no major academic library in the world which does not hold a copy of Principia Mathematica.[61]

The ultimate substantive legacy of Principia Mathematica is mixed. It is generally accepted that Kurt Gödel's incompleteness theorem of 1931 definitively demonstrated that for any set of axioms and inference rules proposed to encapsulate mathematics, there would in fact be some truths of mathematics which could not be deduced from them, and hence that Principia Mathematica could never achieve its aims.[62] However, Gödel could not have come to this conclusion without Whitehead and Russell's book. In this way, Principia Mathematica's legacy might be described as its key role in disproving the possibility of achieving its own stated goals.[63] But beyond this somewhat ironic legacy, the book popularized modern mathematical logic and drew important connections between logic, epistemology, and metaphysics.[64]

An Introduction to Mathematics

Unlike Whitehead's previous two books on mathematics, An Introduction to Mathematics (1911) was not aimed exclusively at professional mathematicians, but was intended for a larger audience. The book covered the nature of mathematics, its unity and internal structure, and its applicability to nature.[50] Whitehead wrote in the opening chapter:

The object of the following Chapters is not to teach mathematics, but to enable students from the very beginning of their course to know what the science is about, and why it is necessarily the foundation of exact thought as applied to natural phenomena.[65]


The book can be seen as an attempt to understand the growth in unity and interconnection of mathematics as a whole, as well as an examination of the mutual influence of mathematics and philosophy, language, and physics.[66] Although the book is little-read, in some ways it prefigures certain points of Whitehead's later work in philosophy and metaphysics.[67]

Views on education

Whitehead showed a deep concern for educational reform at all levels. In addition to his numerous individually written works on the subject, Whitehead was appointed by Britain's Prime Minister David Lloyd George as part of a 20-person committee to investigate the educational systems and practices of the UK in 1921 and recommend reform.[68]

Whitehead's most complete work on education is the 1929 book The Aims of Education and Other Essays, which collected numerous essays and addresses by Whitehead on the subject published between 1912 and 1927. The essay from which Aims of Education derived its name was delivered as an address in 1916 when Whitehead was president of the London Branch of the Mathematical Association. In it, he cautioned against the teaching of what he called "inert ideas" – ideas that are disconnected scraps of information, with no application to real life or culture. He opined that "education with inert ideas is not only useless: it is, above all things, harmful."[69]

Rather than teach small parts of a large number of subjects, Whitehead advocated teaching a relatively few important concepts that the student could organically link to many different areas of knowledge, discovering their application in actual life.[70] For Whitehead, education should be the exact opposite of the multidisciplinary, value-free school model[69][71] – it should be transdisciplinary, and laden with values and general principles that provide students with a bedrock of wisdom and help them to make connections between areas of knowledge that are usually regarded as separate.

In order to make this sort of teaching a reality, however, Whitehead pointed to the need to minimize the importance of (or radically alter) standard examinations for school entrance. Whitehead writes:

Every school is bound on pain of extinction to train its boys for a small set of definite examinations. No headmaster has a free hand to develop his general education or his specialist studies in accordance with the opportunities of his school, which are created by its staff, its environment, its class of boys, and its endowments. I suggest that no system of external tests which aims primarily at examining individual scholars can result in anything but educational waste.[72]


Whitehead argued that curriculum should be developed specifically for its own students by its own staff, or else risk total stagnation, interrupted only by occasional movements from one group of inert ideas to another.

Above all else in his educational writings, Whitehead emphasized the importance of imagination and the free play of ideas. In his essay "Universities and Their Function", Whitehead writes provocatively on imagination:

Imagination is not to be divorced from the facts: it is a way of illuminating the facts. It works by eliciting the general principles which apply to the facts, as they exist, and then by an intellectual survey of alternative possibilities which are consistent with those principles. It enables men to construct an intellectual vision of a new world.[73]


Whitehead's philosophy of education might adequately be summarized in his statement that "knowledge does not keep any better than fish."[74] In other words, bits of disconnected knowledge are meaningless; all knowledge must find some imaginative application to the students' own lives, or else it becomes so much useless trivia, and the students themselves become good at parroting facts but not thinking for themselves.

Philosophy and metaphysics

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Richard Rummell's 1906 watercolor landscape view of Harvard University, facing northeast.[75] Whitehead taught at Harvard from 1924 to 1937.

Whitehead did not begin his career as a philosopher.[26] In fact, he never had any formal training in philosophy beyond his undergraduate education. Early in his life he showed great interest in and respect for philosophy and metaphysics, but it is evident that he considered himself a rank amateur. In one letter to his friend and former student Bertrand Russell, after discussing whether science aimed to be explanatory or merely descriptive, he wrote: "This further question lands us in the ocean of metaphysic, onto which my profound ignorance of that science forbids me to enter."[76] Ironically, in later life Whitehead would become one of the 20th century's foremost metaphysicians.

However, interest in metaphysics – the philosophical investigation of the nature of the universe and existence – had become unfashionable by the time Whitehead began writing in earnest about it in the 1920s. The ever-more impressive accomplishments of empirical science had led to a general consensus in academia that the development of comprehensive metaphysical systems was a waste of time because they were not subject to empirical testing.[77]

Whitehead was unimpressed by this objection. In the notes of one of his students for a 1927 class, Whitehead was quoted as saying: "Every scientific man in order to preserve his reputation has to say he dislikes metaphysics. What he means is he dislikes having his metaphysics criticized."[78] In Whitehead's view, scientists and philosophers make metaphysical assumptions about how the universe works all the time, but such assumptions are not easily seen precisely because they remain unexamined and unquestioned. While Whitehead acknowledged that "philosophers can never hope finally to formulate these metaphysical first principles,"[79] he argued that people need to continually re-imagine their basic assumptions about how the universe works if philosophy and science are to make any real progress, even if that progress remains permanently asymptotic. For this reason Whitehead regarded metaphysical investigations as essential to both good science and good philosophy.[80]

Perhaps foremost among what Whitehead considered faulty metaphysical assumptions was the Cartesian idea that reality is fundamentally constructed of bits of matter that exist totally independently of one another, which he rejected in favor of an event-based or "process" ontology in which events are primary and are fundamentally interrelated and dependent on one another.[81] He also argued that the most basic elements of reality can all be regarded as experiential, indeed that everything is constituted by its experience. He used the term "experience" very broadly, so that even inanimate processes such as electron collisions are said to manifest some degree of experience. In this, he went against Descartes' separation of two different kinds of real existence, either exclusively material or else exclusively mental.[82] Whitehead referred to his metaphysical system as "philosophy of organism", but it would become known more widely as "process philosophy."[82]

Whitehead's philosophy was highly original, and soon garnered interest in philosophical circles. After publishing The Concept of Nature in 1920, he served as president of the Aristotelian Society from 1922 to 1923, and Henri Bergson was quoted as saying that Whitehead was "the best philosopher writing in English."[83] So impressive and different was Whitehead's philosophy that in 1924 he was invited to join the faculty at Harvard University as a professor of philosophy at 63 years of age.[43]

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Eckhart Hall at the University of Chicago. Beginning with the arrival of Henry Nelson Wieman in 1927, Chicago's Divinity School become closely associated with Whitehead's thought for about thirty years.[84]

This is not to say that Whitehead's thought was widely accepted or even well understood. His philosophical work is generally considered to be among the most difficult to understand in all of the western canon.[24] Even professional philosophers struggled to follow Whitehead's writings. One famous story illustrating the level of difficulty of Whitehead's philosophy centres around the delivery of Whitehead's Gifford lectures in 1927–28 – following Arthur Eddington's lectures of the year previous – which Whitehead would later publish as Process and Reality:

Eddington was a marvellous popular lecturer who had enthralled an audience of 600 for his entire course. The same audience turned up to Whitehead's first lecture but it was completely unintelligible, not merely to the world at large but to the elect. My father remarked to me afterwards that if he had not known Whitehead well he would have suspected that it was an imposter making it up as he went along ... The audience at subsequent lectures was only about half a dozen in all.[85]


Indeed, it may not be inappropriate to speculate that some fair portion of the respect generally shown to Whitehead by his philosophical peers at the time arose from their sheer bafflement. The Chicago theologian Shailer Mathews once remarked of Whitehead's 1926 book Religion in the Making: "It is infuriating, and I must say embarrassing as well, to read page after page of relatively familiar words without understanding a single sentence."[86]

However, Mathews' frustration with Whitehead's books did not negatively affect his interest. In fact, there were numerous philosophers and theologians at Chicago's Divinity School that perceived the importance of what Whitehead was doing without fully grasping all of the details and implications. In 1927 they invited one of America's only Whitehead experts, Henry Nelson Wieman, to Chicago to give a lecture explaining Whitehead's thought.[86] Wieman's lecture was so brilliant that he was promptly hired to the faculty and taught there for twenty years, and for at least thirty years afterward Chicago's Divinity School was closely associated with Whitehead's thought.[84]

Shortly after Whitehead's book Process and Reality appeared in 1929, Wieman famously wrote in his 1930 review:

Not many people will read Whitehead's recent book in this generation; not many will read it in any generation. But its influence will radiate through concentric circles of popularization until the common man will think and work in the light of it, not knowing whence the light came. After a few decades of discussion and analysis one will be able to understand it more readily than can now be done.[87]


Wieman's words proved prophetic. Though Process and Reality has been called "arguably the most impressive single metaphysical text of the twentieth century,"[88] it has been little-read and little-understood, partly because it demands – as Isabelle Stengers puts it – "that its readers accept the adventure of the questions that will separate them from every consensus."[89] Whitehead questioned western philosophy's most dearly held assumptions about how the universe works, but in doing so he managed to anticipate a number of 21st century scientific and philosophical problems and provide novel solutions.[90]

Whitehead's conception of reality

Whitehead was convinced that the scientific notion of matter was misleading as a way of describing the ultimate nature of things. In his 1925 book Science and the Modern World, he wrote that

There persists ... [a] fixed scientific cosmology which presupposes the ultimate fact of an irreducible brute matter, or material, spread through space in a flux of configurations. In itself such a material is senseless, valueless, purposeless. It just does what it does do, following a fixed routine imposed by external relations which do not spring from the nature of its being. It is this assumption that I call "scientific materialism." Also it is an assumption which I shall challenge as being entirely unsuited to the scientific situation at which we have now arrived.[81]


In Whitehead's view, there are a number of problems with this notion of "irreducible brute matter". First, it obscures and minimizes the importance of change. By thinking of any material thing (like a rock, or a person) as being fundamentally the same thing throughout time, with any changes to it being secondary to its "nature", scientific materialism hides the fact that nothing ever stays the same. For Whitehead, change is fundamental and inescapable; he emphasizes that "all things flow."[91]

In Whitehead's view, then, concepts such as "quality", "matter", and "form" are problematic. These "classical" concepts fail to adequately account for change, and overlook the active and experiential nature of the most basic elements of the world. They are useful abstractions, but are not the world's basic building blocks.[92] What is ordinarily conceived of as a single person, for instance, is philosophically described as a continuum of overlapping events.[93] After all, people change all the time, if only because they have aged by another second and had some further experience. These occasions of experience are logically distinct, but are progressively connected in what Whitehead calls a "society" of events.[94] By assuming that enduring objects are the most real and fundamental things in the universe, materialists have mistaken the abstract for the concrete (what Whitehead calls the "fallacy of misplaced concreteness").[82][95]

To put it another way, a thing or person is often seen as having a "defining essence" or a "core identity" that is unchanging, and describes what the thing or person really is. In this way of thinking, things and people are seen as fundamentally the same through time, with any changes being qualitative and secondary to their core identity (e.g. "Mark's hair has turned gray as he has gotten older, but he is still the same person"). But in Whitehead's cosmology, the only fundamentally existent things are discrete "occasions of experience" that overlap one another in time and space, and jointly make up the enduring person or thing. On the other hand, what ordinary thinking often regards as "the essence of a thing" or "the identity/core of a person" is an abstract generalization of what is regarded as that person or thing's most important or salient features across time. Identities do not define people, people define identities. Everything changes from moment to moment, and to think of anything as having an "enduring essence" misses the fact that "all things flow", though it is often a useful way of speaking.

Whitehead pointed to the limitations of language as one of the main culprits in maintaining a materialistic way of thinking, and acknowledged that it may be difficult to ever wholly move past such ideas in everyday speech.[96] After all, each moment of each person's life can hardly be given a different proper name, and it is easy and convenient to think of people and objects as remaining fundamentally the same things, rather than constantly keeping in mind that each thing is different from what it was a moment ago. Yet the limitations of everyday living and everyday speech should not prevent people from realizing that "material substances" or "essences" are a convenient generalized description of a continuum of particular, concrete processes. No one questions that a ten-year-old person is quite different by the time he or she turns thirty years old, and in many ways is not the same person at all; Whitehead points out that it is not philosophically or ontologically sound to think that a person is the same from one second to the next.

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John Locke was one of Whitehead's primary influences. In the preface to Process and Reality, Whitehead wrote: "The writer who most fully anticipated the main positions of the philosophy of organism is John Locke in his Essay."[5]

A second problem with materialism is that it obscures the importance of relations. It sees every object as distinct and discrete from all other objects. Each object is simply an inert clump of matter that is only externally related to other things. The idea of matter as primary makes people think of objects as being fundamentally separate in time and space, and not necessarily related to anything. But in Whitehead's view, relations take a primary role, perhaps even more important than the relata themselves.[97] A student taking notes in one of Whitehead's fall 1924 classes wrote that, "Reality applies to connections, and only relatively to the things connected. (A) is real for (B), and (B) is real for (A), but [they are] not absolutely real independent of each other."[98] In fact, Whitehead describes any entity as in some sense nothing more and nothing less than the sum of its relations to other entities – its synthesis of and reaction to the world around it.[99] A real thing is just that which forces the rest of the universe to in some way conform to it; that is to say, if theoretically a thing made strictly no difference to any other entity (i.e. it was not related to any other entity), it could not be said to really exist.[100] Relations are not secondary to what a thing is, they are what the thing is.

It must be emphasized,[why?] however, that an entity is not merely a sum of its relations, but also a valuation of them and reaction to them.[101] For Whitehead, creativity is the absolute principle of existence, and every entity (whether it is a human being, a tree, or an electron) has some degree of novelty in how it responds to other entities, and is not fully determined by causal or mechanistic laws.[102] Of course, most entities do not have consciousness.[103] As a human being's actions cannot always be predicted, the same can be said of where a tree's roots will grow, or how an electron will move, or whether it will rain tomorrow. Moreover, inability to predict an electron's movement (for instance) is not due to faulty understanding or inadequate technology; rather, the fundamental creativity/freedom of all entities means that there will always remain phenomena that are unpredictable.[104]

The other side of creativity/freedom as the absolute principle is that every entity is constrained by the social structure of existence (i.e., its relations) – each actual entity must conform to the settled conditions of the world around it.[100] Freedom always exists within limits. But an entity's uniqueness and individuality arise from its own self-determination as to just how it will take account of the world within the limits that have been set for it.[105]

In summary, Whitehead rejects the idea of separate and unchanging bits of matter as the most basic building blocks of reality, in favor of the idea of reality as interrelated events in process. He conceives of reality as composed of processes of dynamic "becoming" rather than static "being", emphasizing that all physical things change and evolve, and that changeless "essences" such as matter are mere abstractions from the interrelated events that are the final real things that make up the world.[82]

Theory of perception

Since Whitehead's metaphysics described a universe in which all entities experience, he needed a new way of describing perception that was not limited to living, self-conscious beings. The term he coined was "prehension", which comes from the Latin prehensio, meaning "to seize".[106] The term is meant to indicate a kind of perception that can be conscious or unconscious, applying to people as well as electrons. It is also intended to make clear Whitehead's rejection of the theory of representative perception, in which the mind only has private ideas about other entities.[106] For Whitehead, the term "prehension" indicates that the perceiver actually incorporates aspects of the perceived thing into itself.[106] In this way, entities are constituted by their perceptions and relations, rather than being independent of them. Further, Whitehead regards perception as occurring in two modes, causal efficacy (or "physical prehension") and presentational immediacy (or "conceptual prehension").[103]

Whitehead describes causal efficacy as "the experience dominating the primitive living organisms, which have a sense for the fate from which they have emerged, and the fate towards which they go."[107] It is, in other words, the sense of causal relations between entities, a feeling of being influenced and affected by the surrounding environment, unmediated by the senses. Presentational immediacy, on the other hand, is what is usually referred to as "pure sense perception", unmediated by any causal or symbolic interpretation, even unconscious interpretation. In other words, it is pure appearance, which may or may not be delusive (e.g. mistaking an image in a mirror for "the real thing").[108]

In higher organisms (like people), these two modes of perception combine into what Whitehead terms "symbolic reference", which links appearance with causation in a process that is so automatic that both people and animals have difficulty refraining from it. By way of illustration, Whitehead uses the example of a person's encounter with a chair. An ordinary person looks up, sees a colored shape, and immediately infers that it is a chair. However, an artist, Whitehead supposes, "might not have jumped to the notion of a chair", but instead "might have stopped at the mere contemplation of a beautiful color and a beautiful shape."[109] This is not the normal human reaction; most people place objects in categories by habit and instinct, without even thinking about it. Moreover, animals do the same thing. Using the same example, Whitehead points out that a dog "would have acted immediately on the hypothesis of a chair and would have jumped onto it by way of using it as such."[110] In this way symbolic reference is a fusion of pure sense perceptions on the one hand and causal relations on the other, and that it is in fact the causal relationships that dominate the more basic mentality (as the dog illustrates), while it is the sense perceptions which indicate a higher grade mentality (as the artist illustrates).[111]

Evolution and value

Whitehead believed that when asking questions about the basic facts of existence, questions about value and purpose can never be fully escaped. This is borne out in his thoughts on abiogenesis, or the hypothetical natural process by which life arises from simple organic compounds.

Whitehead makes the startling observation that "life is comparatively deficient in survival value."[112] If humans can only exist for about a hundred years, and rocks for eight hundred million, then one is forced to ask why complex organisms ever evolved in the first place; as Whitehead humorously notes, "they certainly did not appear because they were better at that game than the rocks around them."[113] He then observes that the mark of higher forms of life is that they are actively engaged in modifying their environment, an activity which he theorizes is directed toward the three-fold goal of living, living well, and living better.[114] In other words, Whitehead sees life as directed toward the purpose of increasing its own satisfaction. Without such a goal, he sees the rise of life as totally unintelligible.

For Whitehead, there is no such thing as wholly inert matter. Instead, all things have some measure of freedom or creativity, however small, which allows them to be at least partly self-directed. The process philosopher David Ray Griffin coined the term "panexperientialism" (the idea that all entities experience) to describe Whitehead's view, and to distinguish it from panpsychism (the idea that all matter has consciousness).[115]

God

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Henri Bergson

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William James

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John Dewey

"I am also greatly indebted to Bergson, William James, and John Dewey. One of my preoccupations has been to rescue their type of thought from the charge of anti-intellectualism, which rightly or wrongly has been associated with it." – Alfred North Whitehead, Process and Reality, preface.[3]
Whitehead's idea of God differs from traditional monotheistic notions.[116] Perhaps his most famous and pointed criticism of the Christian conception of God is that "the Church gave unto God the attributes which belonged exclusively to Caesar."[117] Here Whitehead is criticizing Christianity for defining God as primarily a divine king who imposes his will on the world, and whose most important attribute is power. As opposed to the most widely accepted forms of Christianity, Whitehead emphasized an idea of God that he called "the brief Galilean vision of humility":

It does not emphasize the ruling Caesar, or the ruthless moralist, or the unmoved mover. It dwells upon the tender elements in the world, which slowly and in quietness operates by love; and it finds purpose in the present immediacy of a kingdom not of this world. Love neither rules, nor is it unmoved; also it is a little oblivious as to morals. It does not look to the future; for it finds its own reward in the immediate present.[118]


For Whitehead, God is not necessarily tied to religion.[119] Rather than springing primarily from religious faith, Whitehead saw God as necessary for his metaphysical system.[119] His system required that an order exist among possibilities, an order that allowed for novelty in the world and provided an aim to all entities. Whitehead posited that these ordered potentials exist in what he called the primordial nature of God. However, Whitehead was also interested in religious experience. This led him to reflect more intensively on what he saw as the second nature of God, the consequent nature. Whitehead's conception of God as a "dipolar"[120] entity has called for fresh theological thinking. The primordial nature he described as "the unlimited conceptual realization of the absolute wealth of potentiality,"[118] i.e., the unlimited possibility of the universe. This primordial nature is eternal and unchanging, providing entities in the universe with possibilities for realization. Whitehead also calls this primordial aspect "the lure for feeling, the eternal urge of desire,"[121] pulling the entities in the universe toward as-yet unrealized possibilities.

God's consequent nature, on the other hand, is anything but unchanging – it is God's reception of the world's activity. As Whitehead puts it, "[God] saves the world as it passes into the immediacy of his own life. It is the judgment of a tenderness which loses nothing that can be saved."[122] In other words, God saves and cherishes all experiences forever, and those experiences go on to change the way God interacts with the world. In this way, God is really changed by what happens in the world and the wider universe, lending the actions of finite creatures an eternal significance.

Whitehead thus sees God and the world as fulfilling one another. He sees entities in the world as fluent and changing things that yearn for a permanence which only God can provide by taking them into God's self, thereafter changing God and affecting the rest of the universe throughout time. On the other hand, he sees God as permanent but as deficient in actuality and change: alone, God is merely eternally unrealized possibilities, and requires the world to actualize them. God gives creatures permanence, while the creatures give God actuality and change. Here it is worthwhile to quote Whitehead at length:

"In this way God is completed by the individual, fluent satisfactions of finite fact, and the temporal occasions are completed by their everlasting union with their transformed selves, purged into conformation with the eternal order which is the final absolute 'wisdom.' The final summary can only be expressed in terms of a group of antitheses, whose apparent self-contradictions depend on neglect of the diverse categories of existence. In each antithesis there is a shift of meaning which converts the opposition into a contrast.

"It is as true to say that God is permanent and the World fluent, as that the World is permanent and God is fluent.

"It is as true to say that God is one and the World many, as that the World is one and God many.

"It is as true to say that, in comparison with the World, God is actual eminently, as that, in comparison with God, the World is actual eminently.

"It is as true to say that the World is immanent in God, as that God is immanent in the World.

"It is as true to say that God transcends the World, as that the World transcends God.

"It is as true to say that God creates the World, as that the World creates God ...

"What is done in the world is transformed into a reality in heaven, and the reality in heaven passes back into the world ... In this sense, God is the great companion – the fellow-sufferer who understands."[123]


The above is some of Whitehead's most evocative writing about God, and was powerful enough to inspire the movement known as process theology, a vibrant theological school of thought that continues to thrive today.[124][125]

Religion

For Whitehead the core of religion was individual. While he acknowledged that individuals cannot ever be fully separated from their society, he argued that life is an internal fact for its own sake before it is an external fact relating to others.[126] His most famous remark on religion is that "religion is what the individual does with his own solitariness ... and if you are never solitary, you are never religious."[127] Whitehead saw religion as a system of general truths that transformed a person's character.[128] He took special care to note that while religion is often a good influence, it is not necessarily good – an idea which he called a "dangerous delusion" (e.g., a religion might encourage the violent extermination of a rival religion's adherents).[129]

However, while Whitehead saw religion as beginning in solitariness, he also saw religion as necessarily expanding beyond the individual. In keeping with his process metaphysics in which relations are primary, he wrote that religion necessitates the realization of "the value of the objective world which is a community derivative from the interrelations of its component individuals."[130] In other words, the universe is a community which makes itself whole through the relatedness of each individual entity to all the others – meaning and value do not exist for the individual alone, but only in the context of the universal community. Whitehead writes further that each entity "can find no such value till it has merged its individual claim with that of the objective universe. Religion is world-loyalty. The spirit at once surrenders itself to this universal claim and appropriates it for itself."[131] In this way the individual and universal/social aspects of religion are mutually dependent.

Whitehead also described religion more technically as "an ultimate craving to infuse into the insistent particularity of emotion that non-temporal generality which primarily belongs to conceptual thought alone."[132] In other words, religion takes deeply felt emotions and contextualizes them within a system of general truths about the world, helping people to identify their wider meaning and significance. For Whitehead, religion served as a kind of bridge between philosophy and the emotions and purposes of a particular society.[133] It is the task of religion to make philosophy applicable to the everyday lives of ordinary people.

Influence and legacy

Isabelle Stengers wrote that "Whiteheadians are recruited among both philosophers and theologians, and the palette has been enriched by practitioners from the most diverse horizons, from ecology to feminism, practices that unite political struggle and spirituality with the sciences of education."[89] Indeed, in recent decades attention to Whitehead's work has become more widespread, with interest extending to intellectuals in Europe and China, and coming from such diverse fields as ecology, physics, biology, education, economics, and psychology. One of the first theologians to attempt to interact with Whitehead's thought was the future Archbishop of Canterbury, William Temple. In Temple's Gifford Lectures of 1932-1934 (subsequently published as "Nature, Man and God"), Whitehead is one of a number of philosophers of the emergent evolution approach Temple interacts with.[134] However, it was not until the 1970s and 1980s that Whitehead's thought drew much attention outside of a small group of philosophers and theologians, primarily Americans, and even today he is not considered especially influential outside of relatively specialized circles.

Early followers of Whitehead were found primarily at the University of Chicago Divinity School, where Henry Nelson Wieman initiated an interest in Whitehead's work that would last for about thirty years.[84] Professors such as Wieman, Charles Hartshorne, Bernard Loomer, Bernard Meland, and Daniel Day Williams made Whitehead's philosophy arguably the most important intellectual thread running through the divinity school.[135] They taught generations of Whitehead scholars, the most notable of whom is John B. Cobb.

Although interest in Whitehead has since faded at Chicago's divinity school, Cobb effectively grabbed the torch and planted it firmly in Claremont, California, where he began teaching at Claremont School of Theology in 1958 and founded the Center for Process Studies with David Ray Griffin in 1973.[136] Largely due to Cobb's influence, today Claremont remains strongly identified with Whitehead's process thought.[137][138]

But while Claremont remains the most concentrated hub of Whiteheadian activity, the place where Whitehead's thought currently seems to be growing the most quickly is in China. In order to address the challenges of modernization and industrialization, China has begun to blend traditions of Taoism, Buddhism, and Confucianism with Whitehead's "constructive post-modern" philosophy in order to create an "ecological civilization".[71] To date, the Chinese government has encouraged the building of twenty-three university-based centres for the study of Whitehead's philosophy,[71][139] and books by process philosophers John Cobb and David Ray Griffin are becoming required reading for Chinese graduate students.[71] Cobb has attributed China's interest in process philosophy partly to Whitehead's stress on the mutual interdependence of humanity and nature, as well as his emphasis on an educational system that includes the teaching of values rather than simply bare facts.[71]

Overall, however, Whitehead's influence is very difficult to characterize. In English-speaking countries, his primary works are little-studied outside of Claremont and a select number of liberal graduate-level theology and philosophy programs. Outside of these circles his influence is relatively small and diffuse, and has tended to come chiefly through the work of his students and admirers rather than Whitehead himself.[140] For instance, Whitehead was a teacher and long-time friend and collaborator of Bertrand Russell, and he also taught and supervised the dissertation of Willard Van Orman Quine,[141] both of whom are important figures in analytic philosophy – the dominant strain of philosophy in English-speaking countries in the 20th century.[142] Whitehead has also had high-profile admirers in the continental tradition, such as French post-structuralist philosopher Gilles Deleuze, who once dryly remarked of Whitehead that "he stands provisionally as the last great Anglo-American philosopher before Wittgenstein's disciples spread their misty confusion, sufficiency, and terror."[143] French sociologist and anthropologist Bruno Latour even went so far as to call Whitehead "the greatest philosopher of the 20th century."[144]

Deleuze's and Latour's opinions, however, are minority ones, as Whitehead has not been recognized as particularly influential within the most dominant philosophical schools.[145] It is impossible to say exactly why Whitehead's influence has not been more widespread, but it may be partly due to his metaphysical ideas seeming somewhat counter-intuitive (such as his assertion that matter is an abstraction), or his inclusion of theistic elements in his philosophy,[146] or the perception of metaphysics itself as passé, or simply the sheer difficulty and density of his prose.[24]
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Process philosophy and theology

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Philosopher Nicholas Rescher. Rescher is a proponent of both Whiteheadian process philosophy and American pragmatism.

Historically Whitehead's work has been most influential in the field of American progressive theology.[124][138] The most important early proponent of Whitehead's thought in a theological context was Charles Hartshorne, who spent a semester at Harvard as Whitehead's teaching assistant in 1925, and is widely credited with developing Whitehead's process philosophy into a full-blown process theology.[147] Other notable process theologians include John B. Cobb, David Ray Griffin, Marjorie Hewitt Suchocki, C. Robert Mesle, Roland Faber, and Catherine Keller.

Process theology typically stresses God's relational nature. Rather than seeing God as impassive or emotionless, process theologians view God as "the fellow sufferer who understands", and as the being who is supremely affected by temporal events.[148] Hartshorne points out that people would not praise a human ruler who was unaffected by either the joys or sorrows of his followers – so why would this be a praise-worthy quality in God?[149] Instead, as the being who is most affected by the world, God is the being who can most appropriately respond to the world. However, process theology has been formulated in a wide variety of ways. C. Robert Mesle, for instance, advocates a "process naturalism", i.e. a process theology without God.[150]

In fact, process theology is difficult to define because process theologians are so diverse and transdisciplinary in their views and interests. John B. Cobb is a process theologian who has also written books on biology and economics. Roland Faber and Catherine Keller integrate Whitehead with poststructuralist, postcolonialist, and feminist theory. Charles Birch was both a theologian and a geneticist. Franklin I. Gamwell writes on theology and political theory. In Syntheism - Creating God in The Internet Age, futurologists Alexander Bard and Jan Söderqvist repeatedly credit Whitehead for the process theology they see rising out of the participatory culture expected to dominate the digital era.

Process philosophy is even more difficult to pin down than process theology. In practice, the two fields cannot be neatly separated. The 32-volume State University of New York series in constructive postmodern thought edited by process philosopher and theologian David Ray Griffin displays the range of areas in which different process philosophers work, including physics, ecology, medicine, public policy, nonviolence, politics, and psychology.[151]

One philosophical school which has historically had a close relationship with process philosophy is American pragmatism. Whitehead himself thought highly of William James and John Dewey, and acknowledged his indebtedness to them in the preface to Process and Reality.[3] Charles Hartshorne (along with Paul Weiss) edited the collected papers of Charles Sanders Peirce, one of the founders of pragmatism. Noted neopragmatist Richard Rorty was in turn a student of Hartshorne.[152] Today, Nicholas Rescher is one example of a philosopher who advocates both process philosophy and pragmatism.

In addition, while they might not properly be called process philosophers, Whitehead has been influential in the philosophy of Gilles Deleuze, Milič Čapek, Isabelle Stengers, Bruno Latour, Susanne Langer, and Maurice Merleau-Ponty.[citation needed]

Science

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Theoretical physicist David Bohm. Bohm is one example of a scientist influenced by Whitehead's philosophy.[153]

Scientists of the early 20th century for whom Whitehead's work has been influential include physical chemist Ilya Prigogine, biologist Conrad Hal Waddington, and geneticists Charles Birch and Sewall Wright.[18] Henry Murray dedicated his "Explorations in Personality" to Whitehead, a contemporary at Harvard.

In physics, Whitehead's theory of gravitation articulated a view that might perhaps be regarded as dual to Albert Einstein's general relativity. It has been severely criticized.[154][155] Yutaka Tanaka suggested that the gravitational constant disagrees with experimental findings, and proposed that Einstein's work does not actually refute Whitehead's formulation.[156] Whitehead's view has now been rendered obsolete, with the discovery of gravitational waves, phenomena observed locally that largely violate the kind of local flatness of space that Whitehead assumes. Consequently, Whitehead's cosmology must be regarded as a local approximation, and his assumption of a uniform spatio-temporal geometry, Minkowskian in particular, as an often-locally-adequate approximation. An exact replacement of Whitehead's cosmology would need to admit a Riemannian geometry. Also, although Whitehead himself gave only secondary consideration to quantum theory, his metaphysics of processes has proved attractive to some physicists in that field. Henry Stapp and David Bohm are among those whose work has been influenced by Whitehead.[153]

In the 21 st century, Whiteheadian thought is still a stimulating influence: Timothy E. Eastman and Hank Keeton's Physics and Whitehead (2004)[157] and Michael Epperson's Quantum Mechanics and the Philosophy of Alfred North Whitehead (2004)[158] and Foundations of Relational Realism: A Topological Approach to Quantum Mechanics and the Philosophy of Nature (2013),[159] aim to offer Whiteheadian approaches to physics. Brian G. Henning, Adam Scarfe, and Dorion Sagan's Beyond Mechanism (2013) and Rupert Sheldrake's Science Set Free (2012) are examples of Whiteheadian approaches to biology.

Ecology, economy, and sustainability

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Theologian, philosopher, and environmentalist John B. Cobb founded the Center for Process Studies in Claremont, California with David Ray Griffin in 1973, and is often regarded as the preeminent scholar in the field of process philosophy and process theology.[160][161][162][163]

One of the most promising applications of Whitehead's thought in recent years has been in the area of ecological civilization, sustainability, and environmental ethics.

"Because Whitehead's holistic metaphysics of value lends itself so readily to an ecological point of view, many see his work as a promising alternative to the traditional mechanistic worldview, providing a detailed metaphysical picture of a world constituted by a web of interdependent relations."[24]

This work has been pioneered by John B. Cobb, whose book Is It Too Late? A Theology of Ecology (1971) was the first single-authored book in environmental ethics.[164] Cobb also co-authored a book with leading ecological economist and steady-state theorist Herman Daly entitled For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (1989), which applied Whitehead's thought to economics, and received the Grawemeyer Award for Ideas Improving World Order. Cobb followed this with a second book, Sustaining the Common Good: A Christian Perspective on the Global Economy (1994), which aimed to challenge "economists' zealous faith in the great god of growth."[165]

Education

Whitehead is widely known for his influence in education theory. His philosophy inspired the formation of the Association for Process Philosophy of Education (APPE), which published eleven volumes of a journal titled Process Papers on process philosophy and education from 1996 to 2008.[166] Whitehead's theories on education also led to the formation of new modes of learning and new models of teaching.

One such model is the ANISA model developed by Daniel C. Jordan, which sought to address a lack of understanding of the nature of people in current education systems. As Jordan and Raymond P. Shepard put it: "Because it has not defined the nature of man, education is in the untenable position of having to devote its energies to the development of curricula without any coherent ideas about the nature of the creature for whom they are intended."[167]

Another model is the FEELS model developed by Xie Bangxiu and deployed successfully in China. "FEELS" stands for five things in curriculum and education: Flexible-goals, Engaged-learner, Embodied-knowledge, Learning-through-interactions, and Supportive-teacher.[168] It is used for understanding and evaluating educational curriculum under the assumption that the purpose of education is to "help a person become whole." This work is in part the product of cooperation between Chinese government organizations and the Institute for the Postmodern Development of China.[71]

Whitehead's philosophy of education has also found institutional support in Canada, where the University of Saskatchewan created a Process Philosophy Research Unit and sponsored several conferences on process philosophy and education.[169] Howard Woodhouse at the University of Saskatchewan remains a strong proponent of Whiteheadian education.[170]

Three recent books which further develop Whitehead's philosophy of education include: Modes of Learning: Whitehead's Metaphysics and the Stages of Education (2012) by George Allan; and The Adventure of Education: Process Philosophers on Learning, Teaching, and Research (2009) by Adam Scarfe, and "Educating for an Ecological Civilization: Interdisciplinary, Experiential, and Relational Learning" (2017) edited by Marcus Ford and Stephen Rowe. "Beyond the Modern University: Toward a Constructive Postmodern University," (2002) is another text that explores the importance of Whitehead's metaphysics for thinking about higher education.

Business administration

Whitehead has had some influence on philosophy of business administration and organizational theory. This has led in part to a focus on identifying and investigating the effect of temporal events (as opposed to static things) within organizations through an “organization studies” discourse that accommodates a variety of 'weak' and 'strong' process perspectives from a number of philosophers.[171] One of the leading figures having an explicitly Whiteheadian and panexperientialist stance towards management is Mark Dibben,[172] who works in what he calls "applied process thought" to articulate a philosophy of management and business administration as part of a wider examination of the social sciences through the lens of process metaphysics. For Dibben, this allows "a comprehensive exploration of life as perpetually active experiencing, as opposed to occasional – and thoroughly passive – happening."[173] Dibben has published two books on applied process thought, Applied Process Thought I: Initial Explorations in Theory and Research (2008), and Applied Process Thought II: Following a Trail Ablaze (2009), as well as other papers in this vein in the fields of philosophy of management and business ethics.[174]

Margaret Stout and Carrie M. Staton have also written recently on the mutual influence of Whitehead and Mary Parker Follett, a pioneer in the fields of organizational theory and organizational behavior. Stout and Staton see both Whitehead and Follett as sharing an ontology that "understands becoming as a relational process; difference as being related, yet unique; and the purpose of becoming as harmonizing difference."[175] This connection is further analyzed by Stout and Jeannine M. Love in Integrative Process: Follettian Thinking from Ontology to Administration[176]

Political views

Whitehead's political views sometimes appear to be libertarian without the label. He wrote:

Now the intercourse between individuals and between social groups takes one of two forms, force or persuasion. Commerce is the great example of intercourse by way of persuasion. War, slavery, and governmental compulsion exemplify the reign of force.[177]


On the other hand, many Whitehead scholars read his work as providing a philosophical foundation for the social liberalism of the New Liberal movement that was prominent throughout Whitehead's adult life. Morris wrote that "... there is good reason for claiming that Whitehead shared the social and political ideals of the new liberals."[178]

Primary works

Books written by Whitehead, listed by date of publication.

• A Treatise on Universal Algebra. Cambridge: Cambridge University Press, 1898. ISBN 1-4297-0032-7. Available online at http://projecteuclid.org/euclid.chmm/1263316509.
• The Axioms of Descriptive Geometry. Cambridge: Cambridge University Press, 1907.[179] Available online at http://quod.lib.umich.edu/u/umhistmath/ABN2643.0001.001.
• with Bertrand Russell. Principia Mathematica, Volume I. Cambridge: Cambridge University Press, 1910. Available online at http://www.hti.umich.edu/cgi/b/bib/bibp ... 1.0001.001. Vol. 1 to *56 is available as a CUP paperback.[180][181][182]
• An Introduction to Mathematics. Cambridge: Cambridge University Press, 1911. Available online at http://quod.lib.umich.edu/u/umhistmath/AAW5995.0001.001. Vol. 56 of the Great Books of the Western World series.
• with Bertrand Russell. Principia Mathematica, Volume II. Cambridge: Cambridge University Press, 1912. Available online at http://www.hti.umich.edu/cgi/b/bib/bibp ... 1.0002.001.
• with Bertrand Russell. Principia Mathematica, Volume III. Cambridge: Cambridge University Press, 1913. Available online at http://www.hti.umich.edu/cgi/b/bib/bibp ... 1.0003.001.
• The Organization of Thought Educational and Scientific. London: Williams & Norgate, 1917. Available online at https://archive.org/details/organisationofth00whit.
• An Enquiry Concerning the Principles of Natural Knowledge. Cambridge: Cambridge University Press, 1919. Available online at https://archive.org/details/enquiryconcernpr00whitrich.
• The Concept of Nature. Cambridge: Cambridge University Press, 1920. Based on the November 1919 Tarner Lectures delivered at Trinity College. Available online at https://archive.org/details/cu31924012068593.
• The Principle of Relativity with Applications to Physical Science. Cambridge: Cambridge University Press, 1922. Available online at https://archive.org/details/theprincipleofre00whituoft.
• Science and the Modern World. New York: Macmillan Company, 1925. Vol. 55 of the Great Books of the Western World series.
• Religion in the Making. New York: Macmillan Company, 1926. Based on the 1926 Lowell Lectures.
• Symbolism, Its Meaning and Effect. New York: Macmillan Co., 1927. Based on the 1927 Barbour-Page Lectures delivered at the University of Virginia.
• Process and Reality: An Essay in Cosmology. New York: Macmillan Company, 1929. Based on the 1927–28 Gifford Lectures delivered at the University of Edinburgh. The 1978 Free Press "corrected edition" edited by David Ray Griffin and Donald W. Sherburne corrects many errors in both the British and American editions, and also provides a comprehensive index.
• The Aims of Education and Other Essays. New York: Macmillan Company, 1929.
• The Function of Reason. Princeton: Princeton University Press, 1929. Based on the March 1929 Louis Clark Vanuxem Foundation Lectures delivered at Princeton University.
• Adventures of Ideas. New York: Macmillan Company, 1933. Also published by Cambridge: Cambridge University Press, 1933.
• Nature and Life. Chicago: University of Chicago Press, 1934.
• Modes of Thought. New York: MacMillan Company, 1938.
• "Mathematics and the Good." In The Philosophy of Alfred North Whitehead, edited by Paul Arthur Schilpp, 666–681. Evanston and Chicago: Northwestern University Press, 1941.
• "Immortality." In The Philosophy of Alfred North Whitehead, edited by Paul Arthur Schilpp, 682–700. Evanston and Chicago: Northwestern University Press, 1941.
• Essays in Science and Philosophy. London: Philosophical Library, 1947.
• with Allison Heartz Johnson, ed. The Wit and Wisdom of Whitehead. Boston: Beacon Press, 1948.

In addition, the Whitehead Research Project of the Center for Process Studies is currently working on a critical edition of Whitehead's writings, which is set to include notes taken by Whitehead's students during his Harvard classes, correspondence, and corrected editions of his books.[48]

• Paul A. Bogaard and Jason Bell, eds. The Harvard Lectures of Alfred North Whitehead, 1924–1925: Philosophical Presuppositions of Science. Cambridge: Cambridge University Press, 2017.

See also

• Great refusal
• Relationalism

References

1. Alfred North Whitehead at the Mathematics Genealogy Project
2. Alfred North Whitehead, Process and Reality (New York: The Free Press, 1978), 39.
3. Alfred North Whitehead, Process and Reality (New York: The Free Press, 1978), xii.
4. Alfred North Whitehead, Process and Reality (New York: The Free Press, 1978), xiii.
5. Alfred North Whitehead, Process and Reality (New York: The Free Press, 1978), xi.
6. Michel Weber and Will Desmond, eds., Handbook of Whiteheadian Process Thought, Volume 1 (Frankfurt: Ontos Verlag, 2008), 17.
7. John B. Cobb Jr. and David Ray Griffin, Process Theology: An Introductory Exposition (Philadelphia: Westminster Press, 1976), 174.
8. Michel Weber and Will Desmond, eds., Handbook of Whiteheadian Process Thought, Volume 1 (Frankfurt: Ontos Verlag, 2008), 26.
9. An Interview with Donald Davidson.
10. Gilles Deleuze and Claire Parnet, Dialogues II, Columbia University Press, 2007, p. vii.
11. John B. Cobb Jr. and David Ray Griffin, Process Theology: An Introductory Exposition (Philadelphia: Westminster Press, 1976), 164-165.
12. John B. Cobb Jr. and David Ray Griffin, Process Theology: An Introductory Exposition (Philadelphia: Westminster Press, 1976), 175.
13. Thomas J. Fararo, "On the Foundations of the Theory of Action in Whitehead and Parsons", in Explorations in General Theory in Social Science, ed. Jan J. Loubser et al. (New York: The Free Press, 1976), chapter 5.
14. Michel Weber and Will Desmond, eds., Handbook of Whiteheadian Process Thought, Volume 1 (Frankfurt: Ontos Verlag, 2008), 25.
15. "Alfred North Whitehead - Biography". European Graduate School. Archived from the original on 3 September 2013. Retrieved 12 December 2013.
16. Wolfgang Smith, Cosmos and Transcendence: Breaking Through the Barrier of Scientistic Belief (Peru, Illinois: Sherwood Sugden and Company, 1984), 3.
17. Michel Weber and Will Desmond, eds., Handbook of Whiteheadian Process Thought, Volume 1 (Frankfurt: Ontos Verlag, 2008), 13.
18. Charles Birch, "Why Aren't We Zombies? Neo-Darwinism and Process Thought", in Back to Darwin: A Richer Account of Evolution, ed. John B. Cobb Jr. (Grand Rapids: William B. Eerdmans Publishing Company, 2008), 252.
19. "Young Voegelin in America". 6 March 2011.
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21. David Ray Griffin, Reenchantment Without Supernaturalism: A Process Philosophy of Religion (Ithaca: Cornell University Press, 2001), vii.
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24. Philip Rose, On Whitehead (Belmont: Wadsworth, 2002), preface.
25. Cobb, John B., Jr.; Schwartz, Wm. Andrew (2018). Putting Philosophy to Work: Toward an Ecological Civilization. Process Century Press. ISBN 978-1940447339.
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28. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 27.
29. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 44.
30. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 32–33.
31. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 54–60.
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33. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 72.
34. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 103.
35. On Whitehead the mathematician and logician, see Ivor Grattan-Guinness, The Search for Mathematical Roots 1870–1940: Logics, Set Theories, and the Foundations of Mathematics from Cantor through Russell to Gödel (Princeton: Princeton University Press, 2000), and Quine's chapter in Paul Schilpp, The Philosophy of Alfred North Whitehead (New York: Tudor Publishing Company, 1941), 125–163.
36. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 112.
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38. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol II (Baltimore: The Johns Hopkins Press, 1990), 2.
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40. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol II (Baltimore: The Johns Hopkins Press, 1990), 26-27.
41. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol II (Baltimore: The Johns Hopkins Press, 1990), 72-74.
42. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol II (Baltimore: The Johns Hopkins Press, 1990), 127.
43. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol II (Baltimore: The Johns Hopkins Press, 1990), 132.
44. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol I (Baltimore: The Johns Hopkins Press, 1985), 3–4.
45. Victor Lowe, Alfred North Whitehead: The Man and his Work, Vol II (Baltimore: The Johns Hopkins Press, 1990), 262.
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84. Gary Dorrien, The Making of American Liberal Theology: Crisis, Irony, and Postmodernity, 1950–2005 (Louisville: Westminster John Knox Press, 2006), 123–124.
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87. Henry Nelson Wieman, "A Philosophy of Religion", The Journal of Religion 10 (1930): 137.
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89. Isabelle Stengers, Thinking with Whitehead: A Free and Wild Creation of Concepts, trans. Michael Chase (Cambridge, Massachusetts: Harvard University Press, 2011), 6.
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104. Charles Hartshorne, "Freedom Requires Indeterminism and Universal Causality", The Journal of Philosophy 55 (1958): 794.
105. John B. Cobb, A Christian Natural Theology (Louisville: Westminster John Knox Press, 1978), 52.
106. David Ray Griffin, Reenchantment Without Supernaturalism: A Process Philosophy of Religion (Ithaca: Cornell University Press, 2001), 79.
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112. Alfred North Whitehead, The Function of Reason (Boston: Beacon Press, 1958), 4.
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115. David Ray Griffin, Reenchantment Without Supernaturalism: A Process Philosophy of Religion (Ithaca: Cornell University Press, 2001), 97.
116. Roland Faber, God as Poet of the World: Exploring Process Theologies (Louisville: Westminster John Knox Press, 2008), chapters 4–5.
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125. Roland Faber, God as Poet of the World: Exploring Process Theologies (Louisville: Westminster John Knox Press, 2008), chapter 1.
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134. George Garin, "Theistic Evolution in a Sacramental Universe: The Theology of William Temple Against the Background of Process Thinkers (Whitehead, Alexander, Etc.)," (Protestant University Press, Kinshasa, The Congo, 1991).
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136. David Ray Griffin, "John B. Cobb, Jr.: A Theological Biography", in Theology and the University: Essays in Honor of John B. Cobb, Jr., ed. David Ray Griffin and Joseph C. Hough, Jr. (Albany: State University of New York Press, 1991), 229.
137. Gary Dorrien, "The Lure and Necessity of Process Theology", CrossCurrents 58 (2008): 334.
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149. Charles Hartshorne, The Divine Relativity: A Social Conception of God (New Haven: Yale University Press, 1964), 42–43.
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Further reading

For the most comprehensive list of resources related to Whitehead, see the thematic bibliography of the Center for Process Studies.

• Casati, Roberto, and Achille C. Varzi. Parts and Places: The Structures of Spatial Representation. Cambridge, Massachusetts: The MIT Press, 1999.
• Ford, Lewis. Emergence of Whitehead's Metaphysics, 1925–1929. Albany: State University of New York Press, 1985.
• Hartshorne, Charles. Whitehead's Philosophy: Selected Essays, 1935–1970. Lincoln and London: University of Nebraska Press, 1972.
• Henning, Brian G. The Ethics of Creativity: Beauty, Morality, and Nature in a Processive Cosmos. Pittsburgh: University of Pittsburgh Press, 2005.
• Holtz, Harald and Ernest Wolf-Gazo, eds. Whitehead und der Prozeßbegriff / Whitehead and The Idea of Process. Proceedings of the First International Whitehead-Symposion. Verlag Karl Alber, Freiburg i. B. / München, 1984. ISBN 3-495-47517-6
• Jones, Judith A. Intensity: An Essay in Whiteheadian Ontology. Nashville: Vanderbilt University Press, 1998.
• Kraus, Elizabeth M. The Metaphysics of Experience. New York: Fordham University Press, 1979.
• Malik, Charles H.. The Systems of Whitehead's Metaphysics. Zouq Mosbeh, Lebanon: Notre Dame Louaize, 2016. 436 pp.
• McDaniel, Jay. What is Process Thought?: Seven Answers to Seven Questions. Claremont: P&F Press, 2008.
• McHenry, Leemon. The Event Universe: The Revisionary Metaphysics of Alfred North Whitehead. Edinburgh: Edinburgh University Press, 2015.
• Nobo, Jorge L. Whitehead's Metaphysics of Extension and Solidarity. Albany: State University of New York Press, 1986.
• Price, Lucien. Dialogues of Alfred North Whitehead. New York: Mentor Books, 1956.
• Quine, Willard Van Orman. "Whitehead and the rise of modern logic." In The Philosophy of Alfred North Whitehead, edited by Paul Arthur Schilpp, 125–163. Evanston and Chicago: Northwestern University Press, 1941.
• Rapp, Friedrich and Reiner Wiehl, eds. Whiteheads Metaphysik der Kreativität. Internationales Whitehead-Symposium Bad Homburg 1983. Verlag Karl Alber, Freiburg i. B. / München, 1986. ISBN 3-495-47612-1
• Rescher, Nicholas. Process Metaphysics. Albany: State University of New York Press, 1995.
• Rescher, Nicholas. Process Philosophy: A Survey of Basic Issues. Pittsburgh: University of Pittsburgh Press, 2001.
• Schilpp, Paul Arthur, ed. The Philosophy of Alfred North Whitehead. Evanston and Chicago: Northwestern University Press, 1941. Part of the Library of Living Philosophers series.
• Siebers, Johan. The Method of Speculative Philosophy: An Essay on the Foundations of Whitehead's Metaphysics. Kassel: Kassel University Press GmbH, 2002. ISBN 3-933146-79-8
• Smith, Olav Bryant. Myths of the Self: Narrative Identity and Postmodern Metaphysics. Lanham: Lexington Books, 2004. ISBN 0-7391-0843-3
– Contains a section called "Alfred North Whitehead: Toward a More Fundamental Ontology" that is an overview of Whitehead's metaphysics.
• Weber, Michel. Whitehead's Pancreativism — The Basics. Frankfurt: Ontos Verlag, 2006.
• Weber, Michel. Whitehead’s Pancreativism — Jamesian Applications, Frankfurt / Paris: Ontos Verlag, 2011.
• Weber, Michel and Will Desmond (eds.). Handbook of Whiteheadian Process Thought, Frankfurt / Lancaster: Ontos Verlag, 2008.
• Alan Van Wyk and Michel Weber (eds.). Creativity and Its Discontents. The Response to Whitehead's Process and Reality, Frankfurt / Lancaster: Ontos Verlag, 2009.
• Will, Clifford. Theory and Experiment in Gravitational Physics. Cambridge: Cambridge University Press, 1993.

External links

• The Philosophy of Organism in Philosophy Now magazine. An accessible summary of Alfred North Whitehead's philosophy.
• Center for Process Studies in Claremont, California. A faculty research center of Claremont School of Theology, in association with Claremont Graduate University. The Center organizes conferences and events and publishes materials pertaining to Whitehead and process thought. It also maintains extensive Whitehead-related bibliographies.
• Summary of Whitehead's Philosophy A Brief Introduction to Whitehead's Metaphysics
• Society for the Study of Process Philosophies, a scholarly society that holds periodic meetings in conjunction with each of the divisional meetings of the American Philosophical Association, as well as at the annual meeting of the Society for the Advancement of American Philosophy.
• "Alfred North Whitehead" in the MacTutor History of Mathematics archive, by John J. O'Connor and Edmund F. Robertson.
• "Alfred North Whitehead: New World Philosopher" at the Harvard Square Library.
• Jesus, Jazz, and Buddhism: Process Thinking for a More Hospitable World
• "What is Process Thought?" an introductory video series to process thought by Jay McDaniel.
• Centre de philosophie pratique « Chromatiques whiteheadiennes »
• "Whitehead's Principle of Relativity" by John Lighton Synge on arXiv.org
• Whitehead at Monoskop.org, with extensive bibliography.
• Works by Alfred North Whitehead at Project Gutenberg
• Works by or about Alfred North Whitehead at Internet Archive
• Works by Alfred North Whitehead at LibriVox (public domain audiobooks)
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