Freda Bedi Cont'd (#2)

[admin]

Leidos [Science Applications International Corporation (SAIC)]
by Wikipedia
Accessed: 6/27/20

Emily?

In the 1970's, a major psi research effort began at the California think-tank, SRI International, in Menlo Park, California, USA (formerly called Stanford Research Institute). The program was established run by (The Cognitive Sciences Laboratory of a similar organization). (The Palo Alto based in the Cognitive Sciences Laboratory of Science Applications International Corporation (SAIC). link> Harold Puthoff, later Russell Targ joined the program, and then Edwin May. The SRI program concentrated on remote viewing research (and coined the term). May took over the program in 1985 when Puthoff left for another position. When May left SRI International in 1989, he reestablished a similar psi research program within the international science-for-hire organization called SAIC (Science Applications International Corporation), located in Palo Alto, California, USA. That program is still engaged in research and is best known for using sophisticated technologies, like magnetoencephalographs (MEG), to study brain functioning while individuals perform psi tasks, and theoretical models of micros-PK. The laboratory also develops theoretical models of __-PIC and approaches remote viewing research more than the "physicalist" perspective.

At about the same time that the SRI program began, another psi research program was established by Montague Ullman and Stanley Krippner at the Maimonides Hospital in Brooklyn, New York, USA. (No -- much earlier) This team, which later included Charles Honorton, is best known for their work in dream telepathy. Just as this program was winding down in 1979, Charles Honorton opened a new lab, called the Psychophysical Research Laboratories, in Princeton, New Jersey, USA. Honorton's lab, which continued operating until 1989, was best known for research on telepathy in the ganzfeld, micro-PK tests, and meta-analytic work.

Also in 1979, another psi research program began in Princeton, New Jersey, within the School of Engineering at Princeton University. This was founded by Robert Jahn, then the Dean of the School of Engineering. The Princeton Engineering Anomalies Research (PEAR) lab is still conducting research, and is best known for its massive databases on micro-PK tests, PK tests involving other physical systems, its "precognitive remote perception" experiments, and its theoretical work attempting to link metaphors of quantum mechanics to psi functioning.

Marilyn: please write a paragraph on the Mind Science Foundation, along with dates of operation. Could you write a similar paragraph about SURF too please?

Dick: please write about the University of Utrecht and now University of Amsterdam

Deborah: please write about Edinburgh University, unless I should steal this text from the Koestler Chair EU Web site?

I'll add something about my (Dean's) program at UNLV on the last wrap.

-- Frequently Asked Questions (FAQ) about Parapsychology, DRAFT 3, by cia.gov, 1991/1992?, Working notes -- Ed May 6/6/95, In "C2 May -- SAIC" folder, Box D, Approved For Release 2003/09/16: CIA-RDP96-00791R000200190055-7

Leidos Holdings, Inc.
Type
Public
Traded as
NYSE: LDOS
S&P 500 component
ISIN US5253271028 Edit this on Wikidata
Industry National security, defense, healthcare, engineering
Predecessor
Science Applications Incorporated (SAI)
Science Applications International Corporation (SAIC)
Founded June 1969; 51 years ago
La Jolla, San Diego, California, U.S.
McLean, Virginia, U.S.
Founder J. Robert "Bob" Beyster
Headquarters Reston, Virginia, U.S.
Key people
Roger Krone (CEO)
Revenue Increase US$10.17 billion[1] (2017)
Operating income
Increase US$559 million[1] (2017)
Net income
Increase US$364 million[1] (2017)
Number of employees
32,000[1] (2017)
Website leidos.com
Footnotes / references
[1][2][3][4][5]

Leidos, formerly known as Science Applications International Corporation (SAIC),[6] is an American defense, aviation, information technology, and biomedical research company headquartered in Reston, Virginia, that provides scientific, engineering, systems integration, and technical services. Leidos works extensively with the United States Department of Defense (4th largest DoD contractor FY2012), the United States Department of Homeland Security, and the United States Intelligence Community, including the NSA, as well as other U.S. government civil agencies and selected commercial markets.

History

As SAIC


SAIC company logo (2010)

The company was founded by J. Robert "Bob" Beyster in 1969 in the La Jolla neighborhood of San Diego, California, as Science Applications Incorporated (SAI).[7][8] Beyster, a former scientist for the Westinghouse Atomic Power Division,[9] and Los Alamos National Laboratory[10] who became the chairman of the Accelerator Physics Department of General Atomics in 1957,[11] raised the money to start SAI by selling stock he had received from General Atomics, combined with funds raised from the early employees who bought stock in the young enterprise.[12]

Initially the company's focus was on projects for the U.S. government related to nuclear power and weapons effects study programs. The company was renamed Science Applications International Corporation (SAIC) as it expanded its operations. Major projects during Beyster's tenure included work on radiation therapy for the Los Alamos National Laboratory; technical support and management assistance to the development of the cruise missile in the 1970s; the cleanups of the Three Mile Island Nuclear Generating Station after its major accident, and of the contaminated community of Love Canal; design and performance evaluation of the Stars & Stripes 87, the winning ship for the 1987 America's Cup; and the design of the first luggage inspection machine to pass new Federal Aviation Administration tests following the terrorist bombing of Pan American flight 103 over Lockerbie, Scotland.[13]

Contrary to traditional business models, Beyster originally designed SAIC as an employee-owned company.[7][8] This shared ownership was accompanied by shared responsibility and freedom in business development, and allowed SAIC to attract and retain highly educated and motivated employees that helped the company to grow and diversify. After Beyster's retirement in 2003, SAIC conducted an initial public offering of common stock on October 17, 2006.[14] The offering of 86,250,000 shares of common stock was priced at $15.00 per share. The underwriters, Bear Stearns and Morgan Stanley, exercised overallotment options, resulting in 11.25 million shares. The IPO raised US$1.245B.[14] Even then, employee shares retained a privileged status, having ten times the voting power per share over common stock.[15]

In September 2009 SAIC relocated its corporate headquarters to their existing facilities in Tysons Corner in unincorporated Fairfax County, Virginia, near McLean.[16]

In 2012 SAIC was ordered to pay $550 million to the City of New York for overbilling the city over a period of seven years on the CityTime contract.[17] In 2014 Gerard Denault, SAIC's CityTime program manager, and his government contact were sentenced to 20 years in prison for fraud and bribery related to that contract.[18]

As Leidos


Leidos employees in 2017 Capital Pride in Washington, D.C.

In August 2012, SAIC announced its plans to split into two publicly traded companies.[19][20] The company spun off about a third of its business, forming an approximately $4 billion-per-year service company focused on government services, including systems engineering, technical assistance, financial analysis, and program office support. The remaining part became a $7 billion-per-year IT company specializing in technology for the national security, health, and engineering sectors. The smaller company was led by Tony Moraco, who beforehand was leading SAIC's Intelligence, Surveillance and Reconnaissance group, and the bigger one was led by John P. Jumper.[21] The split has allowed both companies to pursue more business, which it could not pursue as a single company which would have resulted in conflicts of interest.[22] In February 2013, it was announced that the smaller spin-off company would get the name "Science Applications International Corporation" and stay in the current headquarters, while the larger company would change its name to Leidos,[23] (created by clipping the word kaleidoscope) and would move its headquarters to Reston.[24] The split was structured in a way that SAIC changed its name to Leidos, then spun off the new SAIC as a separate publicly traded company. However, Leidos is the legal successor of the original SAIC and retains SAIC's pre-2013 stock price and corporate filing history.[25]

On September 27, 2013, SAIC changed its name to Leidos and spun off a new and independent $4 billion government services and information technology company which retained the Science Applications International Corporation name; Leidos is the direct successor to the original SAIC.[2][3] Before the split, Leidos employed 39,600 employees and reported $11.17 billion in revenue and $525 million net income for its fiscal year ended January 31, 2013,[6] making it number 240[26] on the Fortune 500 list. In 2014, Leidos reported US$5.06 billion in revenue.[3]

In August 2016, the deal to merge with the entirety of Lockheed Martin's Information Systems & Global Solutions (IS&GS) business came to a close, more than doubling the size of Leidos and its portfolio, and positioning the company as the global defense industry's largest enterprise in the federal technology sector.[27] As of February 2019, the company has 32,000 employees.[1] In 2018, Leidos reported US$10.19 billion in revenue. It ranked 311 on the 2019 Fortune 500 list.[28]

In January 2020, Leidos purchased defense contractor Dynetics for approximately $1.65 billion.[29][30][31]

Structure

Leidos has four central divisions: Civil, Health, Advanced Solutions, and Defense & Intelligence. The Civil Division focuses on integrating aviation systems, securing transportation measures, modernizing IT infrastructure, and engineering energy efficiently. The Health Division focuses on optimizing medical enterprises, securing private medical data, and improving collection and data entry methods. The Advanced Solutions Division is centered around data analysis, integrating advanced defense and intelligence systems, and increasing surveillance and reconnaissance efficiency. The Defense & Intelligence Division focuses on providing air service systems, geospatial analysis, cybersecurity, intelligence analysis, and supporting operations efforts.[32]

Management

CEO: Roger Krone[33][34]

After more than 30 years of Beyster's leadership, Kenneth C. Dahlberg was named the CEO of SAIC in November 2003.[35] In May 2005, the company changed its external tagline from An Employee-Owned Company to From Science to Solutions.

The third CEO was Walt Havenstein, who pushed for tighter integration of the company's historically autonomous divisions, which led to lower profit and revenue. The strategy was reversed by the fourth CEO, retired Air Force general John P. Jumper, appointed in 2012.[36] On July 1, 2014, Leidos announced that Roger Krone would become its CEO on July 14, 2014.[33] As of 2019, Krone is the Chairman and CEO of Leidos.[34]

Headquarters

In January 2018, Leidos announced it would move within Reston, VA, a quarter mile from 11951 Freedom Drive to 1750 Presidents Street. The new building was completed in early 2020.[37][38][39]

Operations

The Defense Intelligence Agency (DIA) transitioned a Remote Viewing Program to SAIC in 1991 which was renamed Stargate Project.

Who is Edwin May?

Edwin C. May, Ph.D. is internationally known for his work in parapsychology. Having spent the first part of his research career in his chosen Ph.D.-degreed discipline, Low Energy, Experimental Nuclear Physics, he became interested in serious parapsychology in 1971. At that time, he was peripherally involved in a psychokinesis (i.e. putative mind over matter) experiment that was being conducted informally in the physics department at the University of California at Davis. Starting in August 1974, Dr. May spent nearly a year in India researching so-called psychic phenomena with Yogis and other Masters. In 1975, he returned to the States and worked for eight months with Charles Honorton at Maimonides Medical Center in Brooklyn, NY. It was there where he was introduced to formal research parapsychology. Beginning in 1976, Dr. May joined the on-going, U.S. Government-sponsored work at SRI International (formerly called Stanford Research Institute). In 1985, he inherited the program directorship of what was now called the Cognitive Sciences Program. Dr. May shifted that program to Science Applications International Corporation in 1991. Dr. May’s association with government-sponsored parapsychology research ended in 1995, when the program, now called STAR GATE, was closed.

Dr. May has managed complex, interdisciplinary research projects for the US federal government since 1985. He presided over 70% of the funding ($20M+) and 85% of the data collection for the government’s 22-year involvement in parapsychological research. His responsibilities included fund raising, personnel management, project administration and planning, and he was the guiding force for the technical research effort. Currently, Dr. May is the Executive Director of the Cognitive Sciences Laboratory, which now resides within the Laboratories for Fundamental Research.

He accumulated over 12 years experience in experimental nuclear physics research, which included the study of nuclear reaction mechanism and nuclear structure. Dr. May’s accelerator experience includes a variety of tandem Van de Graaff generators and cyclotrons operating under 50 million electron volts. Other specialize experience includes four years of ?-ray spectroscopy, one year of trace-element analysis (x-ray, and a-particle techniques), numerical analysis, Monte Carlo techniques, digital signal processing, and cardiac blood flow research. In addition, he has conducted physiology research through the careful investigation of the efficacy of biofeedback in a clinical setting.

Dr. May is fluent in a variety of 3-GL and 4-GL computer languages including C, FORTRAN, IDL, Visual Basic, various machine codes, and SQL.

Dr. May’s eclectic background has provided him with significant expertise in a variety of seemingly unrelated disciplines; thus, he is ideally suited and experienced to direct interdisciplinary research. His Dissertation was “Nuclear Reaction Studies via the (p,pn) Reaction on Light Nuclei and the (d,pn) Reaction on Medium to Heavy Nuclei.” B. L. Cohen, advisor. University of Pittsburgh, Pittsburgh, PA (1968). He is the author or co-author of a total of 130 reports: 16 papers in experimental nuclear physics: 30 papers presented at technical conferences on anomalous cognition; 19 abstracts presented at professional conferences on physics; 79 technical or administrative reports to various clients; and 14 miscellaneous reports and proposals. The Parapsychological Association, an affiliate member of the American Association for the Advancement of Science, granted him the Outstanding Achievement Award for his contribution for research excellence. He was President, The Parapsychological Association for 1997.

For more detailed information on Stargate, go to Cognitive Sciences Laboratory website.

Further Reading:

The American Institutes for Research Review of the Department of Defense's STAR GATE Program: A Commentary by Edwin May

May, E. C., Utts, J. M., Humphrey, B. S., Luke, W. L. W., Frivold, T. J., and Trask, V. V. (1990). Advances in Remote-Viewing Analysis. Journal of Parapsychology, 54, 193-228.

May, E. C. and Vilenskaya, L. (1992). Overview of Current Parapsychology Research in the Former Soviet Union. Subtle Energies, 3, No. 3, 45-67.

May, E. C., Spottiswoode, S. J. P., and James, C. L. (1994). Managing the Target-Pool Bandwidth: Possible Noise Reduction for Anomalous Cognition Experiments. Journal of Parapsychology, 58, 303-313.

May, E. C., Spottiswoode, S. J. P. and James, C. L. (1994). Shannon Entropy: A Possible Intrinsic Target Property. Journal of Parapsychology, 58, 384-401.

-- History of the PA Presidency, by parapsych.org

In March 2001 SAIC defined the concept for the NSA Trailblazer Project. In 2002, NSA contracted SAIC for $280 million to produce a "technology demonstration platform" for the agency's project, a "Digital Network Intelligence" system to analyze data carried on computer networks. Other project participants included Boeing, Computer Sciences Corporation, and Booz Allen Hamilton.[40] According to science news site PhysOrg.com, Trailblazer was a continuation of the earlier ThinThread program.[41] In 2005, NSA director Michael Hayden told a Senate hearing that the Trailblazer program was several hundred million dollars over budget and years behind schedule.[42]

In fiscal year 2003, SAIC did more than $2.6 billion in business with the United States Department of Defense, making it the ninth-largest defense contractor in the United States. Other large contracts included a bid for information technology for the 2004 Olympics in Greece.[43]

From 2001 to 2005, SAIC was the primary contractor for the FBI's unsuccessful Virtual Case File project.[44]

During fiscal year 2012 (latest figure available), SAIC had more than doubled its business with the DoD to $5,988,489,000, and was the 4th-largest defense contractor on the annual list of the top 100.[45] Leidos ranked 292 on the 2017 Fortune 500 list.[28]

Subsidiaries

• Dynetics, Inc., a wholly owned subsidiary of Leidos since Jan 2020.[46]
• Leidos Biomedical Research, Inc., formerly SAIC - Frederick, a wholly owned subsidiary of Leidos manages Frederick National Laboratory for Cancer Research.[47]
• MEDPROTECT, LLC supports US government health-payer organizations[47]
• Reveal, develops dual-energy X-ray computed tomography systems for explosives-detection at airports and similar facilities[48]
• CloudShield Technologies a wholly owned subsidiary, specializing in cyber-security
• Varec, Inc., liquid petroleum asset management company
• Leidos Health
• Leidos Canada, formerly SAIC Canada, wholly owned subsidiary, works with Canadian government.[47]
• Leidos Australia (Leidos Pty Ltd), wholly owned subsidiary, specializing in document technologies and cyber-security.[47] Produces TeraText software.
• Leidos UK (Leidos Innovations UK Ltd, Leidos Europe Ltd, Leidos Supply Ltd & Leidos Ltd), wholly owned subsidiary, specializing in managed IT Services, developing of bespoke products. Produces, supports & maintains the Chroma Airport Suite, also responsible for the MOD's Supply Chain.
• Leidos Engineering, LLC, formerly SAIC Energy, Environment & Infrastructure LLC, assembles the legacy of engineering capabilities of Benham Investment Holdings, LLC, R. W. Beck Group, Inc.,[49] and Patrick Energy Services.
• QTC Management, Inc., acquired by merging with Lockheed Martin IS&GS.
• Systems Made Simple (SMS), acquired by merging with Lockheed Martin IS&GS.

Former subsidiaries

AMSEC LLC, a business partnership between SAIC and Northrop Grumman subsidiary Newport News Shipbuilding divested on July 13, 2007. Network Solutions was acquired by SAIC in 1995,[50] and subsequently was acquired by VeriSign, Inc. for $21 billion.[51]Leidos Cyber, Inc., formerly Lockheed Martin Industrial Defender, acquired by merging with Lockheed Martin IS&GS, was sold to Capgemini in 2018.[52]

Controversies

As SAIC

Then-SAIC had as part of its management and on its board of directors, many well-known ex-government personnel including Melvin Laird, Secretary of Defense in the Nixon administration; William Perry, Secretary of Defense for Bill Clinton; John M. Deutch, President Clinton's CIA Director; Admiral Bobby Ray Inman who served in various capacities in the NSA and CIA for the Ford, Carter and Reagan administrations; and David Kay who led the search for weapons of mass destruction after the 1991 Gulf War and served under the Bush Administration after the 2003 Iraq invasion. In 2012, 26 out of 35 SAIC Inc. lobbyists previously held government jobs.[53][54]

In June 2001 the FBI paid SAIC $122 million to create a Virtual Case File (VCF) software system to speed up the sharing of information among agents. But the FBI abandoned VCF when it failed to function adequately. Robert Mueller, FBI Director, testified to a congressional committee, "When SAIC delivered the first product in December 2003 we immediately identified a number of deficiencies – 17 at the outset. That soon cascaded to 50 or more and ultimately to 400 problems with that software ... We were indeed disappointed."[55]

In 2005, then-SAIC executive vice president Arnold L. Punaro claimed that the company had "fully conformed to the contract we have and gave the taxpayers real value for their money." He blamed the FBI for the initial problems, saying the agency had a parade of program managers and demanded too many design changes. He stated that during 15 months that SAIC worked on the program, 19 different government managers were involved and 36 contract modifications were ordered.[56] "There were an average of 1.3 changes every day from the FBI, for a total of 399 changes during the period," Punaro said.[57]

In 2011–2012, then-SAIC was among the 8 top contributors to federal candidates, parties, and outside groups with $1,209,611 during the 2011–2012 election cycle according to information from the Federal Election Commission. The top candidate recipient was Barack Obama.[58]

As Leidos

In a heavily redacted report dated January 3, 2018, the Inspector General for the Department of Defense determined that a supervisor at Leidos made “inappropriate sexual and racial comments to” a female contractor, and that when she complained of a hostile work environment, Leidos retaliated by excluding her from further work on an additional contract.[59] The report found that Leidos's claim that the contract employee “exhibited poor performance throughout her employment" lacked supporting evidence. It recommended that U.S. Secretary of Defense Jim Mattis “consider appropriate action against Leidos” such as “compensatory damages, including back pay, employee benefits and other terms and conditions of employment” that the contractor would have received under the additional contract.

See also

·         CIA
·         Top 100 US Federal Contractors

References

1.        "Leidos Holdings, Inc. Reports Fourth Quarter and Fiscal Year 2017 Results" (PDF). February 28, 2018.
2.      Aitoro, Jill R. (September 27, 2013). "What to expect from Leidos and SAIC when they start trading Sept. 30". Washington Business Journal. Retrieved September 29, 2013.
3.      Aitoro, Jill R. (September 27, 2013). "Exclusive: John Jumper explains why the Leidos-SAIC split had to happen". Washington Business Journal. Retrieved September 26, 2013.
4.       "www.leidos.com". Retrieved September 29, 2013.
5.       "SAIC, Inc.'s Board of Directors Approves Spin-Off of its Services Business". September 9, 2013. Retrieved September 29, 2013.
6.       Science Applications International Corporation. "Fiscal Year 2013 annual report on Form 10-K"(PDF). Archived from the original (PDF) on October 2, 2013. Retrieved August 9, 2013.
7.       Dr. J. Robert Beyster with Peter Economy, The SAIC Solution: How We Built an $8 Billion Employee-Owned Technology Company, John Wiley & Sons (2007) p.xiii
8.       Glass, Jon W. (April 3, 2007). "SAIC creator's book touts employee ownership". The Virginian-Pilot. Retrieved November 27, 2014. Beyster, 82, retired as SAIC's chairman in July 2004. A nuclear physicist by training and a self-described "evangelist" for employee-owned companies, Beyster said he wrote the book to provide entrepreneurs and business executives a model. He wrote it with Peter Economy, an author or co-author of several business books.
9.       "SAIC, Leidos founder dead at 90". Federal News Network. December 23, 2014.
10.      report, Daily Transcript staff (December 23, 2014). "SAIC founder J. Robert Beyster dies at age 90". The Daily Transcript.
11.      "Archived copy". Archived from the original on December 23, 2014. Retrieved June 16, 2018.
12.      "SAIC founder J. Robert Beyster dies". San Diego Union-Tribune. December 23, 2014.
13.      "Our History". Leidos. Retrieved June 16, 2018.
14.   SAIC - News & Media - "SAIC, Inc. Announces Closing of Initial Public Offering" ArchivedOctober 9, 2007, at the Wayback Machine. Investors.saic.com. Retrieved on August 17, 2013.
15.      Bigelow, Bruce V (September 2, 2005). "Long owned by employees, SAIC says it's going public". San Diego Union-Tribune. Retrieved June 16, 2018.
16.      "SAIC Moves Corporate Headquarters to McLean, Virginia" Archived October 1, 2009, at the Wayback Machine
17.      Paul McDougall (March 15, 2012). "SAIC Pays $500 Million In Record Settlement With NYC". InformationWeek. Retrieved September 25, 2013.
18.      Calder, Rich (April 29, 2014). "CityTime head, accomplices sentenced to 20 years in prison". New York Post. Retrieved May 14, 2014.
19.      Censer, Marjorie (August 30, 2012). "SAIC to split into two public companies". Washington Post. Retrieved March 4, 2013.
20.      "SAIC, Inc. (SAI) to Spin Off Services Business". streetinsider.com. September 9, 2013. Retrieved September 9, 2013.
21.      Censer, Marjorie (November 5, 2012). "When SAIC splits, Jumper and Moraco will head companies". Washington Post. Retrieved April 15, 2014.
22.      Censer, Marjorie (March 3, 2013). "SAIC to name technology business Leidos". Washington Post. Retrieved March 4, 2013.
23.      Censer, Marjorie (February 25, 2013). "SAIC to name solutions business Leidos". Washington Post. Retrieved March 4, 2013.
24.      SAIC (August 12, 2013). "Leidos Headquarters To Be In Reston, VA" (Press release). PR Newswire. Retrieved August 15, 2013.
25.      SEC Edgar database
26.      SAIC. "Industry Rankings". Archived from the original on August 2, 2013. Retrieved August 9,2013.
27.      "Leidos Deal Closes, Spawning Vast Solutions Enterprise". Retrieved August 23, 2016.
28.      "Leidos Holdings". Fortune.
29.      "Leidos completes acquisition of Dynetics, expanding company's portfolio with new offerings and technical capabilities" (Press release). Leidos. January 31, 2020. Retrieved February 1, 2020.
30.      Thompson, Loren. "Leidos Discovers Its Business Model Adapts Surprisingly Well To Coronavirus". Forbes. Retrieved April 24, 2020.
31.      Pound, Jesse (March 7, 2020). "Analysts say the coronavirus outbreak won't hurt the stock that Stifel calls 'The Terminator'". CNBC. Retrieved April 24, 2020.
32.      "Defense & Intelligence". Leidos. Retrieved June 24, 2017.
33.      "Leidos Announces Roger A. Krone As CEO". wspa.com. July 1, 2014. Retrieved July 1, 2014.
34.      "Leadership Leidos.com". Retrieved February 13, 2019.
35.      "SAIC Names Dahlberg New CEO". Wall Street Journal. October 7, 2003. ISSN 0099-9660. Retrieved January 28, 2020.
36.      Censer, Marjorie (August 30, 2012). "SAIC to split into two public companies". The Washington Post. Retrieved January 8, 2013.
37.      "Leidos Announces Move to New Headquarters Facility in Reston Town Center". Leidos Holdings, Inc. January 30, 2018. Retrieved May 19, 2019.
38.      Sernovitz, Daniel J. (January 30, 2018). "Leidos to merge workforces into new headquarters space". Washington Business Journal. Retrieved May 19, 2019.
39.      Waseem, Fatimah (April 30, 2020). "Boston Properties Reports Strong Leasing Activity Despite COVID-19". Reston Now. Retrieved April 30, 2020.
40.      Patience Wait (October 21, 2002). "SAIC team gets demonstration phase of Trailblazer". Washington Technology. Archived from the original on March 2, 2008.
41.      "NSA datamining pushes tech envelope". PhysOrg.com. May 25, 2006.
42.      Martin Sieff (August 18, 2005). "NSA's New Boss Puts Faith In Hi Tech Fixes". Space War.
43.      "After Olympics contractors leave behind IT legacy". Washington Technology. Archived from the original on May 6, 2006. Retrieved August 13, 2006.
44.      Eggen, Dan; Witte, Griff (August 18, 2006). "The FBI's Upgrade That Wasn't". Washington Post. Retrieved February 8, 2007.
45.      "top-100-lists 2013". Washington Technology, info business for government contractors. June 2013. Retrieved February 14, 2014.
46.      "Leidos Subsidiaries". Leidos. Retrieved February 8, 2020.
47.     "Companies". Leidos. Retrieved February 24, 2014.
48.      "Reveal CT-800 Baggage Inspection System". Retrieved December 19, 2013.
49.      "R. W. Beck Is Now SAIC Energy, Environment & Infrastructure, LLC". Archived from the originalon April 4, 2013. Retrieved March 25, 2013.
50.      "Science Applications International Corporation vs. Comptroller of the Treasury" (PDF). txcrt.state.md.us. Archived from the original (PDF) on May 28, 2008. Retrieved April 17, 2008.
51.      "Company History". networksolutions.com. Archived from the original on March 12, 2016. Retrieved March 29, 2008.
52.      Wilkers, Ross. "Leidos closes sale of commercial cyber business -". Washington Technology. Retrieved February 20, 2020.
53.      The Center for Responsive Politics. http://www.opensecrets.org/orgs/summary.php?id=D000000369a. Accessed 6/9/13.
54.      "Lobbyists representing Leidos Inc, 2013". Open secrets.org. Retrieved February 27, 2014.
55.      "FEDERAL BUREAU OF INVESTIGATION'S INFORMATION TECHNOLOGY MODERNIZATION PROGRAM, TRILOGY". Retrieved February 14, 2019.
56.      "Robert S. Mueller, III, Director of FBI Appropriations Subcommittee on Commerce, Justice, State and the Judicial". FBI. February 3, 2005. Retrieved February 22, 2014.
57.      "SAIC Says FBI Should Deploy its Software". SignOnSanDiego.com. Retrieved September 18,2008.
58.      The Center for Responsive politics. http://www.opensecrets.org/orgs/summary.php?id=D000000369a. Accessed 6/9/13.
59.      Capaccio, Anthony (May 2, 2018). "Leidos's Treatment of Female Whistle-Blower Gets Pentagon Review". Bloomberg News. Retrieved June 17, 2018.

Further reading

·         The SAIC Solution: How We Built an $8 Billion Employee-Owned Technology Company 1st Edition by Dr. J. Robert Beyster
·         Official website 
·         Coverage of SAIC Iraq Single-source contracts
·         Washington's $8 Billion Shadow (Vanity Fair Magazine, March 2007)
·         Exposé: America's Investigative Reports episode on SAIC from 10/07/2007

External links

Official website

·         Business data for Leidos: 
o    Google Finance
o    Yahoo! Finance
o    Bloomberg
o    Reuters
o    SEC filings

[admin]

Stargate Project
by Wikipedia
Accessed: 6/27/20

Stargate Project was the 1991 code name for a secret U.S. Army unit established in 1978 at Fort Meade, Maryland, by the Defense Intelligence Agency (DIA) and SRI International (a California contractor) to investigate the potential for psychic phenomena in military and domestic intelligence applications. The Project, and its precursors and sister projects, originally went by various code names—GONDOLA WISH, GRILL FLAME, CENTER LANE, SUN STREAK, SCANATE—until 1991 when they were consolidated and rechristened as "Stargate Project".

Stargate Project work primarily involved remote viewing, the purported ability to psychically "see" events, sites, or information from a great distance.[1] The project was overseen until 1987 by Lt. Frederick Holmes "Skip" Atwater,...

F. Holmes (Skip) Atwater

Raised in a spiritually oriented family environment, Skip Atwater's childhood was filled with extraordinary psychic experiences. As a young adult he was guided from within to a career as a counterspy during the cold-war era where he used his natural psychic aptitude as a U.S. Army Counterintelligence Special Agent. He initiated the US Army's remote-viewing intelligence program now known to world by the code name STAR GATE.

For ten years Skip was the Operations and Training Officer for this secret remote-viewing program. He recruited and trained an elite cadre of professional intelligence officers to do remote viewing for the Department of Defense and various members of the national intelligence community. He planned, conducted, and reported thousands of remote viewing intelligence-collection missions.

After retiring from the Army, Skip became Research Director at The Monroe Institute. Since then he has published technical research on methods for expanding consciousness, authored the inspirational book, Captain of My Ship, Master of My Soul, and assisted hundreds of individuals in experiencing and exploring expanded states of consciousness. In December 2006 he became the President of the Institute.

Skip Atwater speaks at seminars, conferences, and religious services around the world each year. He has been featured on Coast-to-Coast AM, Jeff Rense, and Lights On with Nancy Lee radio programs several times and has been on numerous other community television and talk-radio shows all over the United States, Australia, England, and Spain. He has appeared on nationally televised programs including Sightings, the Life Science Foundation public television documentary Intuition, the A&E series The Unexplained, The Learning Channel series Science Frontiers, the A&E two-hour special Beyond Death, and The History Channel series History Undercover. He lives near The Monroe Institute in Virginia.

-- Frederick Holmes (Skip) Atwater, by International Remote Viewing Association (IRVA)

an aide and "psychic headhunter" to Maj. Gen. Albert Stubblebine, and later president of the Monroe Institute.[2] The unit was small-scale, comprising about 15 to 20 individuals, and was run out of "an old, leaky wooden barracks".[3]

The Stargate Project was terminated and declassified in 1995 after a CIA report concluded that it was never useful in any intelligence operation. Information provided by the program was vague and included irrelevant and erroneous data, and there was reason to suspect that its project managers had changed the reports so they would fit background cues.[4] The program was featured in the 2004 book and 2009 film, both titled The Men Who Stare at Goats,[5][6][7][8] although neither mentions it by name.

Background

Information in the United States on psychic research in some foreign countries was poorly detailed, based mostly on rumor or innuendo from second-hand or tertiary reporting, attributed to both reliable and unreliable disinformation sources from the Soviet Union.[9][10]

The CIA and DIA decided they should investigate and know as much about it as possible. Various programs were approved yearly and re-funded accordingly. Reviews were made semi-annually at the Senate and House select committee level. Work results were reviewed, and remote viewing was attempted with the results being kept secret from the "viewer". It was thought that if the viewer was shown they were incorrect it would damage the viewer's confidence and skill. This was standard operating procedure throughout the years of military and domestic remote viewing programs. Feedback to the remote viewer of any kind was rare; it was kept classified and secret.[11]

Remote viewing attempts to sense unknown information about places or events. Normally it is performed to detect current events, but during military and domestic intelligence applications viewers claimed to sense things in the future, experiencing precognition.[12]

History

1970s

In 1970 United States intelligence sources believed that the Soviet Union was spending 60 million rubles annually on "psychotronic" research. In response to claims that the Soviet program had produced results, the CIA initiated funding for a new program known as SCANATE ("scan by coordinate") in the same year.[13] Remote viewing research began in 1972 at the Stanford Research Institute (SRI) in Menlo Park, California.[13] Proponents (Russell Targ and Harold Puthoff) of the research said that a minimum accuracy rate of 65% required by the clients was often exceeded in the later experiments.[13]

Physicists Russell Targ and Harold Puthoff began testing psychics for SRI in 1972, including one who would later become an international celebrity, Israeli Uri Geller. Their apparently successful results garnered interest within the U.S. Department of Defense. Ray Hyman, professor of psychology at the University of Oregon, was asked by Air Force psychologist Lt. Col. Austin W. Kibler (1930–2008)—then Director of Behavioral Research for ARPA—to go to SRI and investigate. He was to specifically evaluate Geller. Hyman's report to the government was that Geller was a "complete fraud" and as a consequence Targ and Puthoff lost their government contract to do further work with him. The result was a publicity tour for Geller, Targ and Puthoff, to seek private funding for further research work on Geller.[14]

One of the project's claimed successes was the location of a lost Soviet spy plane in 1976 by Rosemary Smith, a young administrative assistant recruited by project director Dale Graff.[15]

In 1977 the Army Assistant Chief of Staff for Intelligence (ACSI) Systems Exploitation Detachment (SED) started the GONDOLA WISH program to "evaluate potential adversary applications of remote viewing."[13] Army Intelligence then formalized this in mid-1978 as an operational program GRILL FLAME, based in buildings 2560 and 2561 at Fort Meade, MD (INSCOM "Detachment G").[13]

1980s

In early 1979 the research at SRI was integrated into GRILL FLAME, which was redesignated INSCOM CENTER LANE Project (ICLP) in 1983. In 1984 the existence of the program was reported by Jack Anderson, and in that year it was unfavorably received by the National Academy of Sciences National Research Council. In late 1985 the Army funding was terminated, but the program was redesignated SUN STREAK and funded by the DIA's Scientific and Technical Intelligence Directorate (office code DT-S).[13]

1990s

In 1991 most of the contracting for the program was transferred from SRI to Science Applications International Corporation (SAIC), with Edwin May controlling 70% of the contractor funds and 85% of the data. Its security was altered from Special Access Program (SAP) to Limited Dissemination (LIMDIS), and it was given its final name, STAR GATE.[13]

Closure (1995)

In 1995 the defense appropriations bill directed that the program be transferred from DIA to CIA oversight. The CIA commissioned a report by American Institutes for Research that found that remote viewing had not been proved to work by a psychic mechanism, and said it had not been used operationally.[4] The CIA subsequently cancelled and declassified the program.[13]

In 1995 the project was transferred to the CIA and a retrospective evaluation of the results was done. The appointed panel consisted primarily of Jessica Utts and Ray Hyman. Hyman had produced an unflattering report on Uri Geller and SRI for the government two decades earlier, but the psychologist David Marks found Utts' appointment to the review panel "puzzling" given that she had published papers with Edwin May, considering this joint research likely to make her "less than [im]partial".[1] A report by Utts claimed the results were evidence of psychic functioning; however, Hyman in his report argued Utts' conclusion that ESP had been proven to exist, especially precognition, was premature and the findings had not been independently replicated.[16] Hyman came to the conclusion:

Psychologists, such as myself, who study subjective validation find nothing striking or surprising in the reported matching of reports against targets in the Stargate data. The overwhelming amount of data generated by the viewers is vague, general, and way off target. The few apparent hits are just what we would expect if nothing other than reasonable guessing and subjective validation are operating.[17]

whereas Utts concluded:

No one who has examined all of the data across laboratories, taken as a collective whole, has been able to suggest methodological or statistical problems to explain the ever-increasing and consistent results to date.[18]

A later report by the American Institutes for Research (AIR) came to a negative conclusion. Joe Nickell has written:

Other evaluators – two psychologists from AIR – assessed the potential intelligence-gathering usefulness of remote viewing. They concluded that the alleged psychic technique was of dubious value and lacked the concreteness and reliability necessary for it to be used as a basis for making decisions or taking action. The final report found "reason to suspect" that in "some well publicised cases of dramatic hits" the remote viewers might have had "substantially more background information" than might otherwise be apparent.[19]

According to AIR, which performed a review of the project, no remote viewing report ever provided actionable information for any intelligence operation.[4][20]

Based upon the collected findings, which recommended a higher level of critical research and tighter controls, the CIA terminated the 20 million dollar project, citing a lack of documented evidence that the program had any value to the intelligence community. Time magazine stated in 1995 three full-time psychics were still working on a $500,000-a-year budget out of Fort Meade, Maryland, which would soon close.[20]

David Marks in his book The Psychology of the Psychic (2000) discussed the flaws in the Stargate Project in detail.[1] Marks wrote that there were six negative design features of the experiments. The possibility of cues or sensory leakage was not ruled out, no independent replication, some of the experiments were conducted in secret making peer-review impossible. Marks noted that the judge Edwin May was also the principal investigator for the project and this was problematic making huge conflict of interest with collusion, cuing and fraud being possible. Marks concluded the project was nothing more than a "subjective delusion" and after two decades of research it had failed to provide any scientific evidence for the legitimacy of remote viewing.[1]

The Stargate Project was claimed to have been terminated in 1995 following an independent review which concluded:

The foregoing observations provide a compelling argument against continuation of the program within the intelligence community. Even though a statistically significant effect has been observed in the laboratory, it remains unclear whether the existence of a paranormal phenomenon, remote viewing, has been demonstrated. The laboratory studies do not provide evidence regarding the origins or nature of the phenomenon, assuming it exists, nor do they address an important methodological issue of inter-judge reliability.

Further, even if it could be demonstrated unequivocally that a paranormal phenomenon occurs under the conditions present in the laboratory paradigm, these conditions have limited applicability and utility for intelligence gathering operations. For example, the nature of the remote viewing targets are vastly dissimilar, as are the specific tasks required of the remote viewers. Most importantly, the information provided by remote viewing is vague and ambiguous, making it difficult, if not impossible, for the technique to yield information of sufficient quality and accuracy of information for actionable intelligence. Thus, we conclude that continued use of remote viewing in intelligence gathering operations is not warranted.

— Executive summary, "An Evaluation of Remote Viewing: Research and Applications", American Institutes for Research, Sept. 29, 1995[21]

2017 Records online

In January 2017, the CIA published records online of the Stargate Project as part of the CREST Archive.

Methodology

The Stargate Project created a set of protocols designed to make the research of clairvoyance and out-of-body experiences more scientific, and to minimize as much as possible session noise and inaccuracy. The term "remote viewing" emerged as shorthand to describe this more structured approach to clairvoyance. Project Stargate would only receive a mission after all other intelligence attempts, methods, or approaches had already been exhausted.[22]

It was reported that at peak manpower there were over 22 active military and civilian remote viewers providing data. People leaving the project were not replaced. When the project closed in 1995 this number had dwindled down to three. One was using tarot cards. According to Joseph McMoneagle, "The Army never had a truly open attitude toward psychic functioning". Hence, the use of the term "giggle factor"[23] and the saying, "I wouldn't want to be found dead next to a psychic."[24]

Civilian personnel

Hal Puthoff

In the 1970s, CIA and DIA granted funds to Harold E. Puthoff to investigate paranormal abilities, collaborating with Russell Targ in a study of the purported psychic abilities of Uri Geller, Ingo Swann, Pat Price, Joseph McMoneagle and others, as part of the Stargate Project,[25] of which Puthoff became a director.[26]

As with Ingo Swann and Pat Price, Puthoff attributed much of his personal remote viewing skills to his involvement with Scientology whereby he had attained, at that time, the highest level. All three eventually left Scientology in the late 1970s.

Puthoff worked as the principal investigator of the project. His team of psychics is said to have identified spies, located Soviet weapons and technologies, such as a nuclear submarine in 1979 and helped find lost SCUD missiles in the first Gulf War and plutonium in North Korea in 1994.[27]

Russell Targ

In the 1970s, Russell Targ began working with Harold Puthoff on Stargate Project, while working with him as a researcher at Stanford Research Institute.[28][29]

Edwin May

Edwin C. May joined the Stargate Project in 1975 as a consultant and was working full-time in 1976. The original project was part of the Cognitive Sciences Laboratory managed by May. With more funding in 1991 May took the project to the Palo Alto offices at SAIC. This would last until 1995 when the CIA closed the project.[1]

May worked as the principal investigator, judge and the star gatekeeper for the project. David Marks noted this was a serious weakness for the experiments as May had conflict of interest and could have done whatever he wanted with the data. Marks has written that May refused to release the names of the "oversight committee" and refused permission for him to give an independent judging of the star gate transcripts. Marks found this suspicious, commenting "this refusal suggests that something must be wrong with the data or with the methods of data selection."[1]

Ingo Swann

Main article: Ingo Swann

Originally tested in the "Phase One" were OOBE-Beacon "RV" experiments at the American Society for Psychical Research,[30] under research director Karlis Osis.[31] A former OT VII Scientologist,[32] who alleged to have coined the term 'remote viewing' as a derivation of protocols originally developed by René Warcollier, a French chemical engineer in the early 20th century, documented in the book Mind to Mind, Classics in Consciousness Series Books by (ISBN 9781571743114). Swann's achievement was to break free from the conventional mold of casual experimentation and candidate burn out, and develop a viable set of protocols that put clairvoyance within a framework named "Coordinate Remote Viewing" (CRV).[33] In a 1995 letter Edwin C. May wrote he had not used Swann for two years because there were rumors of him briefing a high level person at SAIC and the CIA on remote viewing and aliens, ETs.[34]

Pat Price

A former Burbank, California, police officer and former Scientologist who participated in a number of Cold War era remote viewing experiments, including the US government-sponsored projects SCANATE and the Stargate Project. Price joined the program after a chance encounter with fellow Scientologists (at the time) Harold Puthoff and Ingo Swann near SRI.[35] Working with maps and photographs provided to him by the CIA, Price claimed to have been able to retrieve information from facilities behind Soviet lines. He is probably best known for his sketches of cranes and gantries which appeared to conform to CIA intelligence photographs. At the time, the CIA took his claims seriously.[36]

Military personnel

Major General Albert Stubblebine

Main article: Albert Stubblebine

A key sponsor of the research internally at Fort Meade, Maryland, Maj. Gen. Stubblebine was convinced of the reality of a wide variety of psychic phenomena. He required that all of his battalion commanders learn how to bend spoons a la Uri Geller, and he himself attempted several psychic feats, even attempting to walk through walls. In the early 1980s he was responsible for the United States Army Intelligence and Security Command (INSCOM), during which time the remote viewing project in the US Army began. Some commentators have confused a "Project Jedi", allegedly run by Special Forces primarily out of Fort Bragg, with Stargate. After some controversy involving these experiments, including alleged security violations from uncleared civilian psychics working in Sensitive Compartmented Information Facilities (SCIFs), Major General Stubblebine was placed on retirement. His successor as the INSCOM commander was Major General Harry Soyster, who had a reputation as a much more conservative and conventional intelligence officer. MG Soyster was not amenable to continuing paranormal experiments and the Army's participation in Project Stargate ended during his tenure.[11]

David Morehouse

In his book, Psychic Warrior: Inside the CIA's Stargate Program : The True Story of a Soldier's Espionage and Awakening (2000, St. Martin's Press, ISBN 978-1902636207), Morehouse claims to have worked on hundreds of Remote Viewing assignments, from searching for a Soviet jet that crashed in the jungle carrying an atomic bomb, to tracking suspected double agents.[37]

Joseph McMoneagle

Main article: Joseph McMoneagle

McMoneagle claims he had a remarkable memory of very early childhood events. He grew up surrounded by alcoholism, abuse and poverty. As a child, he had visions at night when scared, and began to hone his psychic abilities in his teens for his own protection when he hitchhiked. He enlisted to get away. McMoneagle became an experimental remote viewer while serving in U.S. Army Intelligence.[38][third-party source needed]

Ed Dames

Dames was one of the first five Army students trained by Ingo Swann through Stage 3 in coordinate remote viewing.[39] Because Dames' role was intended to be as session monitor and analyst as an aid to Fred Atwater[40] rather than a remote viewer, Dames received no further formal remote viewing training. After his assignment to the remote viewing unit at the end of January 1986, he was used to "run" remote viewers (as monitor) and provide training and practice sessions to viewer personnel. He soon established a reputation for pushing CRV to extremes, with target sessions on Atlantis, Mars, UFOs, and aliens. He is a frequent guest on the Coast to Coast AM radio shows.[41]

References

1.       Marks, David. (2000). The Psychology of the Psychic (2nd Edition). Prometheus Books. pp. 71-96. ISBN 1-57392-798-8
2.       Atwater, F. Holmes (2001), Captain of My Ship, Master of My Soul: Living with Guidance; Hampton Roads Publishing Company
3.       Weeks, Linton (1995), "Up Close & Personal with a Remote Viewer: Joe McMoneagle Defends the Secret Project", The Washington Post, 4 December issue.
4.      An Evaluation of Remote Viewing: Research and Applications Archived 2017-01-13 at the Wayback Machine by Mumford, Rose and Goslin "remote viewings have never provided an adequate basis for 'actionable' intelligence operations-that is, information sufficiently valuable or compelling so that action was taken as a result (...) a large amount of irrelevant, erroneous information is provided and little agreement is observed among viewers' reports. (...) remote viewers and project managers reported that remote viewing reports were changed to make them consistent with know background cues. While this was appropriate in that situation, it makes it impossible to interpret the role of the paranormal phenomena independently. Also, it raises some doubts about some well-publicized cases of dramatic hits, which, if taken at face value, could not easily be attributed to background cues. In at least some of these cases, there is reason to suspect, based on both subsequent investigations and the viewers' statement that reports had been "changed" by previous program managers, that substantially more background information was available than one might at first assume."
5.       Heard, Alex (10 April 2010), "Close your eyes and remote view this review", Union-Tribune San Diego, Union-Tribune Publishing Co. [Book review of The Men Who Stare at Goats]: "This so-called "remote viewing" operation continued for years, and came to be known as Star Gate."
6.       Clarke, David (2014), Britain's X-traordinary Files, London: Bloomsbury Publishing, pg 112.: "The existence of the Star Gate project was not officially acknowledged until 1995... then became the subject of investigations by journalists Jon Ronson [etc]...Ronson's 2004 book, The Men Who Stare at Goats, was subsequently adapted into a 2009 movie..."
7.       Shermer, Michael (November 2009), “Staring at Men Who Stare at Goats” @ Michaelshermer.com.:"...the U.S. Army had invested $20 million in a highly secret psychic spy program called Star Gate .... In The Men Who Stare at Goats Jon Ronson tells the story of this program, how it started, the bizarre twists and turns it took, and how its legacy carries on today."
8.       Krippner, Stanley and Harris L. Friedman (2010), Debating Psychic Experience: Human Potential Or Human Illusion?, Santa Barbara, CA: Praeger/Greenwood Publishing Group, pg 154: "The story of Stargate was recently featured in a film based on the book The Men Who Stare at Goats, by British investigative journalist Jon Ronson (2004)".
9.       Psychic Discoveries Behind the Iron Curtain: The astounding facts behind psychic research in official laboratories from Prague to Moscow by Sheila Ostrander and Lynn Schroeder, Prentice-Hall, Inc., 1970, A New Age Bestseller [1] and [2]
10.      "Some of the intelligence people I've talked to know that remote viewing works, although they still block further research on it, since they claim it is not yet as good as satellite photography. But it seems to me that it would be a hell of a cheap radar system. And if the Russians have it and we don't, we are in serious trouble." Omni, July 1979, Congressman Charles Rose, Chairman, House Sub-Committee on Intelligence Evaluation and Oversight.
11.    Memoirs of a Psychic Spy: The Remarkable Life of U.S. Government Remote Viewer 001 by Joseph McMoneagle, Hampton Roads Publishing Co., 2002, 2006.
12.      The Ultimate Time Machine: A Remote Viewer's Perception of Time, and the Predictions for the New Millennium by Joseph McMoneagle, Hampton Roads Publishing Co., Inc., 1998.
13.      "STAR GATE [Controlled Remote Viewing]". Federation of American Scientists. 2005-12-29.
14.      Interview, Ray Hyman, in An Honest Liar, a 2014 film documentary by Left Turn Films; Pure Mutt Productions; Part2 Filmworks. (The quoted remarks commence at 21 min, 45 sec.)
15.      Annie Jacobsen (28 March 2017). Phenomena: The Secret History of the U.S. Government's Investigations into Extrasensory Perception and Psychokinesis. Little, Brown. pp. 168–. ISBN 978-0-316-34937-6.
16.      Evaluation of a Program on Anomalous Mental Phenomena by Ray Hyman.
17.      "The Evidence for Psychic Functioning: Claims vs. Reality" by Ray Hyman; Skeptical Inquirer, Vol. 20.2, Mar/Apr 1996.
18.      Utts, Jessica. "An assessment of the evidence of psychic functioning" (PDF). Central Intelligence Agency (US).
19.      "Remotely Viewed? The Charlie Jordan Case" by Joe Nickell; Skeptical Inquirer, Vol. 11.1, Mar 2001.
20.     Waller, Douglas (1995-12-11). "The Vision Thing". Time magazine. p. 45.
21.      Executive summary Archived 2017-01-13 at the Wayback Machine, "An Evaluation of Remote Viewing: Research and Applications", American Institutes for Research, Sept. 29, 1995
22.      The Ultimate Time Machine by Joseph McMoneagle, Hampton Roads Publishing Co., 1998, p. 21.
23.      Mind Trek: Exploring Consciousness, Time, and Space Through Remote Viewing by Joseph Mcmoneagle, Hampton Roads, Publishing Co., 1997, p. 247.
24.      Memoirs of a Psychic Spy : The Remarkable Life of U.S. Government Remote Viewer 001 by Joseph McMoneagle, Hampton Roads Publishing Co., 2002, 2006, Revised and updated version of McMoneagles' The Stargate Chronicles, first edition.
25.      "MEET THE FORMER PENTAGON SCIENTIST WHO SAYS PSYCHICS CAN HELP AMERICAN SPIES". 28 April 2018.
26.      "The remote viewers". Retrieved 28 April 2018.
27.      "Fort Meade, Maryland, where psychics gathered to remotely spy on the U.S. Embassy in Iran during the hostage crisis". 28 April 2018.
28.      Nickell, Joe (March 2001). "Remotely viewed? The Charlie Jordan case". Skeptical Inquirer. 11 (1).
29.      "Dr. Harold Puthoff". arlingtoninstitute.org. The Arlington Institute. 2008. Archived from the original on 2013-03-03.
30.      "Interview: A New Biopic Charts the Life of Ingo Swann, the 'Father of Remote Viewing'". 28 April 2018. Retrieved 28 April 2018.
31.      "Secret Agents on Jupiter: Why Did the CIA Hire a Legendary Psychic?". Sputnik News. 28 April 2018. Retrieved 28 April 2018.
32.      "Advance!: AN INTERVIEW WITH INGO SWANN". The Wise Old Goat - The Personal Website of Michel Snoeck. 28 April 2018. Retrieved 28 April 2018.
33.      "An Outsider's Remote View of All Things: Ingo Swann". 28 April 2018. Retrieved 28 April 2018.
34.      "A DYNAMIC PK EXPERIMENT WITH INGO SWANN". 28 April 2018. Retrieved 28 April 2018.
35.      Pat Price URL:http://www.scientolipedia.org/info/Pat_Price (Scientolipedia)
36. 
§  Schnabel Jim (1997) "Remote Viewers: The Secret History of America's Psychic Spies" Dell, 1997 , ISBN 0-440-22306-7
§  Richelson Jeffrey T "The Wizards of Langley: Inside the CIA's Directorate of Science and Technology"
§  Mandelbaum W. Adam "The Psychic Battlefield: A History of the Military-Occult Complex"
§  Picknett Lynn, Prince Clive "The Stargate Conspiracy"
§  Chalker Bill "Hair of the Alien: DNA and Other Forensic Evidence of Alien Abductions"
§  Constantine Alex "Psychic Dictatorship in the USA"
37.      "Psychic Warrior: Inside the CIA's Stargate Program: The True Story of a Soldier's Espionage and Awakening". 28 April 2018. Retrieved 28 April 2018.
38.      Memoirs of a Psychic Spy : The Remarkable Life of U.S. Government Remote Viewer 001 by Joseph McMoneagle, Hampton Roads Publishing Co., 2002, 2006, Revised and updated version of McMoneagles' The Stargate Chronicles, first edition
39.      "US Army Major Ed Dames was one of five officers trained to monitor and analyze 'remote viewing', a technique said to allow users to psychically 'see' locations, events or other information from great distances. The top-secret project, run by the Defense Intelligence Agency, was dubbed Project StarGate". Sputnik News. 28 April 2018.
40.      "Stargate: People and researchers". 28 April 2018.
41.      "Coast to Coast AM: Major Ed Dames". 28 April 2018.

Further reading

·         Subject : Grill Flame (August 26, 1981) CREST database Central Intelligence Agency FOIA Reading room.
·         Caroll, Robert Todd (2012). "Remote Viewing". In the Skeptic's Dictionary. John Wiley & Sons. ISBN 0-471-27242-6.
·         Hines, Terence (2003). Pseudoscience and the Paranormal. Prometheus Books. ISBN 1-57392-979-4.
·         Hyman, Ray (1996). "Evaluation of the Military's Twenty-year Program on Psychic Spying". Skeptical Inquirer 20: 21–26.
·         Marks, David (2000). The Psychology of the Psychic (2nd Edition). Prometheus Books. ISBN 1-57392-798-8.
·         Morehouse, David (1996). Psychic Warrior, St. Martin's Paperbacks, ISBN 978-0-312-96413-9. Morehouse was a psychic in the program.
·         Mumford, Michael D. et al. (1995). An Evaluation of Remote Viewing: Research and Applications. Prepared for the CIA by The American Institutes for Research.
·         Ronson, Jon (2004). The Men Who Stare at Goats. Picador. ISBN 0-330-37547-4. Written to accompany the TV series Crazy Rulers of the World. The US military budget cuts after the Vietnam war and how it all began.
·         Schnabel, Jim (1997). Remote Viewers: The Secret History of America's Psychic Spies, Dell. ISBN 0-440-22306-7
·         Smith, Paul (2004). Reading the Enemy's Mind: Inside Star Gate: America's Psychic Espionage Program, Forge Books. ISBN 0-312-87515-0
 

[admin]

xx

[admin]

Frederick Holmes (Skip) Atwater
by International Remote Viewing Association (IRVA)
Accessed: 6/27/20

F. Holmes (Skip) Atwater


F. Holmes (Skip) Atwater

Raised in a spiritually oriented family environment, Skip Atwater's childhood was filled with extraordinary psychic experiences. As a young adult he was guided from within to a career as a counterspy during the cold-war era where he used his natural psychic aptitude as a U.S. Army Counterintelligence Special Agent. He initiated the US Army's remote-viewing intelligence program now known to world by the code name STAR GATE.

For ten years Skip was the Operations and Training Officer for this secret remote-viewing program. He recruited and trained an elite cadre of professional intelligence officers to do remote viewing for the Department of Defense and various members of the national intelligence community. He planned, conducted, and reported thousands of remote viewing intelligence-collection missions.

After retiring from the Army, Skip became Research Director at The Monroe Institute. Since then he has published technical research on methods for expanding consciousness, authored the inspirational book, Captain of My Ship, Master of My Soul, and assisted hundreds of individuals in experiencing and exploring expanded states of consciousness. In December 2006 he became the President of the Institute.

Skip Atwater speaks at seminars, conferences, and religious services around the world each year. He has been featured on Coast-to-Coast AM, Jeff Rense, and Lights On with Nancy Lee radio programs several times and has been on numerous other community television and talk-radio shows all over the United States, Australia, England, and Spain. He has appeared on nationally televised programs including Sightings, the Life Science Foundation public television documentary Intuition, the A&E series The Unexplained, The Learning Channel series Science Frontiers, the A&E two-hour special Beyond Death, and The History Channel series History Undercover. He lives near The Monroe Institute in Virginia.

IRVA 2012 - Quantum Mind RV with Spatial Angle Modulation™
Abstract:
One of the more popular theories attempting to explain how remote viewing works involves quantum mechanics. Quantum Mind Theory offers an explanation as to the mechanism by which quantum principals may be involved. Spatial Angle Modulation™ or SAM is a new audio support technology developed by The Monroe Institute within the context of contemporary scientific revelations about consciousness based on a quantum mind hypothesis and shows promise as a aid to remote viewing.

The SAM audio support technology was developed within the context of contemporary scientific revelations about consciousness. The result of this effort is an innovation based on the established principles of acoustic resonance and fits well into our long history of audio guidance systems.

Rather than binaural beating to achieve its effect, Spatial Angle Modulation™ (SAM) uses a single frequency tone digitally movement-modulated for presentation in a stereophonic field. Using stereo headphones or speakers, the spatial angle of the apparent sound source moves more rapidly than the brain can process as a Doppler shift anomaly. As a result, the brain produces a modulation or change in the tone - a tremolo effect similar to binaural beating. It is this tremolo effect coupled with the size and orientation of the movement arc produced that give SAM its ability to influence regional brain activity and changes in states of consciousness.

The SAM audio support technology provides a means of inducing altered states of consciousness ranging from deep relaxation to expanded perceptual abilities and other "extraordinary" states. When SAM is combined with other sensory-information techniques (such as sitting in a darkened room), social-psychological conditioning tools (such as group communities), and educational curriculum (in which new cognitive, "consciousness expansion" skills are learned), it has the ability destabilize the ongoing baseline state of consciousness (usually the normal waking state). And, as the process continues, the SAM stimuli are modified and become patterning forces to engender various altered states of consciousness. Eventually, a new self-stabilized structure - the desired altered state of consciousness - forms and is supported by SAM thus providing access to a variety of beneficial applications like remote viewing and personal experiences of expanded states of consciousness. In Monroe terminology, this new technology enables you to move across the "bridge to other reality systems" and integrate your experiences, craft a genuinely meaningful life, realize your true Self and, thereby, benefit all of humankind.

IRVA 2009 - Project 8200 . . . The Untold Story
Abstract:
Project 8200 was a remote-viewing effort conducted from 1982 to 1986 that attempted to corroborate information provided by Pat Price a decade earlier. Pat was "discovered" by SRI International in the early days of STAR GATE, a US Government sponsored remote-viewing research and intelligence-collection program. Eventually, Pat was recruited by the CIA and provided them with surprisingly accurate intelligence information until his reported death in 1975. In 1973, prior to going to work for the CIA, Pat Price provided a lengthy unsolicited report of self-targeted "remote viewing" information regarding what he believed to be underground UFO bases. Project 8200 used the next generation of STAR GATE remote viewers in an attempt to verify or refute the information provided by Pat Price. The results of Project 8200 were never officially reported to higher authorities but some of the information has been available in public domain conferences, articles, and through the Internet. There is, however, more to this story . . . never-before-released remote-viewing information that hasn't been shown to the public until now!

IRVA 2002 - The Role of the Monitor in Remote Viewing
Abstract:
The monitor serves as an important member of the remote-viewing team. In this information-gathering remote-viewing partnership, it is the responsibility of the monitor (not the remote viewer) to insure that sufficient information necessary to permit target identification or discrimination is produced during the effort. The remote viewer's responsibility is confined to describing his or her mental percepts. This talk will outline the activities of the monitor's role in remote viewing and emphasizes that heart-to-heart trust, rapport, openness, and seriousness of purpose between the monitor and the remote viewer coupled with an acceptance of psychic functioning all enhance the remote-viewing process.

IRVA 2001 - Hemi-Sync® and Remote Viewing
Abstract:
Hemi-Sync is a patented auditory guidance system developed by The Monroe Institute to engender states of focused consciousness. We contracted privately with Robert Monroe to work with Joe McMoneagle, an experienced, highly skilled remote viewer for the military Star Gate program. The training sessions continued for ten non-consecutive weeks over a period of one year.

Each training week I conducted an audit remote-viewing session to try to determine any improvement in Joe's remote-viewing performance. During one of these, I decided to use coordinates of some unusual structures on the planet Mars that Dr. Puthoff from SRI had provided me. As it turned out Joe described eight different coordinate-designated locations on Mars.

This presentation will describe the Hemi-Sync process; the associated remote-viewing training used with Joe McMoneagle, and illustrate the results of this specialized training by sharing actual recordings of Joe's historic remote viewing of Mars

IRVA 2000 - Military Training In Remote Viewing Skill
Websites:
SkipAtwater.com
Monroe Institute: Skip Atwater
Monroe Institute: Project 8200

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

Frederick Holmes “Skip” Atwater
by Remote Viewing/Remote Perception
Accessed: 6/27/20


F. Holmes “Skip” Atwater as a young military intelligence officer.

Captain F. Holmes “Skip” Atwater was the founder of the US Army’s remote viewing unit. Starting in 1977 with the program’s first code name, “Gondola Wish” Skip, working with another officer, Major “Scotty” Watt, recruited and trained the first remote viewers to be assigned to the unit. As the organization was periodically renamed “Grill Flame,” and later “Center Lane,” Skip continued to be the backbone of the unit, serving concurrently as training officer and operations officer. Many of the most successful operational techniques and transferable skills used throughout the duration of the project he developed. After helping oversee the transition of the unit from the Army to the Defense Intelligence Agency under the new code name “Sun Streak,” Skip continued to support operational innovation as the unit’s operations officer until his retirement from the Army in early 1988. He went on to become the laboratory director of the Monroe Institute in Virginia, then became the Institute’s acting director after the death of Laurie Monroe, and finally president of the organization, from which he retired in 2012. Skip is author of numerous scientific papers dealing with the technology developed at the Monroe Institute, and of his own memoir, Captain of My Ship, Master of My Soul: Living With Guidance. You can find his website here.


Army remote viewing program founder F. Holmes “Skip” Atwater in 2010.

[admin]

Cultivating Consciousness; an East-West Journey, by Roney-Dougal, Serena M.
The Journal of Parapsychology
Vol. 78, No. 2
Fall 2014
COPYRIGHT 2014 Parapsychology Press
Copyright 2014 Gale, Cengage Learning.

1965 / Ramakrishna Rao
1978 / Ramakrishna Rao
1990 / Ramakrishna Rao

-- History of the Parapsychological Association Presidency, by parapsych.org

Various techniques of meditation of Indian and Tibetan origin are getting increasingly popular in the practice of clinical psychology in the past few decades. Also, there is burgeoning literature on clinical and neuropsychological research on the practice of meditation. Before examining the outcomes of this research we first examine what meditation...

-- Meditation and Applied Yoga, by K. Ramakrishna Rao, Anand C. Paranjpe, Sept. 2016

Cultivating Consciousness; An East-West Journey, by K. Ramakrishna Rao et al. Visakhapatnam, India: GITAM University Press, 2014. Pp. viii + 380. $40 (hardback). ISBN 13-978-81-246-0717-6.

This is a complex and informative book and it is impossible to do it justice in just a few pages. Suffice to say it is worth reading by anyone who is interested in exploring consciousness, if only for the final four chapters by Ramakrishna Rao who outlines the Yogic, Vedic and Buddhist viewpoints and then summarises the East-West correspondences and differences.

This is of great importance because in the West we often muddle our use of the terms mind and consciousness and make a divide between mind and matter. In the East mind is a different concept from consciousness and in some philosophies mind is material. This leads to a completely different approach to consciousness. For example, in the West the term unconscious can sometimes mean a complete lack of consciousness and sometimes mean mental information of which one is not aware. In the East the unconscious is one aspect of consciousness, with differing meanings depending on the philosophy.

This book is a revised and expanded edition of the original which was published in 1992. The expanded part is the Eastern perspective written by Rao as Part II of the book, and which are revised versions of chapters from his book Consciousness Studies, which was published in 2002, and the final chapter is a revised version of a paper published in the Journal of Consciousness Studies. The chapters in Part I are from a conference on "Cultivating Consciousness," held in Durham, NC, in 1991, where the various articles were first presented. Thus we need to be aware that these papers were written more than 20 years ago and so the concepts and information are no longer quite so new! This, of course, is especially pertinent for the bibliography.

The introduction is by Ramakrishna Rao, in which he outlines the work by Louisa Rhine and emphasizes how any study of consciousness has to incorporate findings from parapsychology and spontaneous psychic experiences.

Part I: Western Models

Western Philosophical Models

Amongst others, the Institute of Noetic Science provided a grant for this conference, and Willis Harman contributes the first chapter, discussing the need for a reassessment of the metaphysical foundations of Western science. He considers these foundations to be objectivism, positivism, and reductionism, which are the underlying assumptions of logical empiricism and are based on the assumption of separateness. He considers this needs to be rectified by a more holistic science, which he calls a "Wholeness Science," with interdependence as its foundation.

Stephen Braude responds to Harman's talk.

1991 / Steve E. Braude

-- History of the Parapsychological Association Presidency, by parapsych.org

He considers that Harman fails to identify the most serious errors of mechanism. Instead of "wholism" Braude advocates a scientific pluralism, which recognizes that different scientific disciplines require different methodologies and perspectives, not one single theory to cover everything, but a "community of equals" (p. 42).

Thomas Hurley continues the theme of the metaphysical foundations of modern science and the problems, such as reductionism, associated with them. He then identifies several themes that he considers to be emerging and that may help shift our worldview. These include the study of complex systems, purpose and self-determination, holistic concepts, and qualitative approaches.

David Griffin is the first to specifically address the western philosophical view of consciousness and the problems surrounding these western concepts. The first problem he identifies is that some Western philosophers even question the existence of consciousness!! Their reasoning results from the familiar Western mind-body problem stemming from Descartes. Griffin takes Whitehead's definition "that consciousness is the subjective form of an intellectual feeling, which arises, if at all, only in the late phase of a moment of experience" (p. 57). Next he discusses the Western difficulty in ascribing downward causation or any power to consciousness, and he brings the concept of pan-experientialism as the philosophy that enables this. Throughout all of this he conflates mind with consciousness and states that consciousness is a "virtually non-efficacious by-product of the mind" (p.66). For Griffin, mind is the most extensive, and his definition of consciousness is that of awareness, since he considers the unconscious to be nonconscious. This is diametrically opposed to the Eastern perspective.

Jean Burns brings parapsychology more specifically into focus, though it has been mentioned in previous chapters. She discusses characteristics associated with the mind-brain interface that incorporate psi into the theorizing, and models of consciousness in which psi is discussed. Many of these incorporate quantum mechanics in some form or other into their hypotheses, whilst her model is a thermodynamic one.

Neil Rossman defines consciousness as varieties of awareness that are displayed by various creatures in a developmental manner that expands as consciousness becomes reflective self-consciousness, and humans develop a sense of self.

Western Psychological Models

Eugene Taylor addresses the problems that Western physical concepts of consciousness have with altered and psychic states of consciousness and with Eastern spiritual concepts of consciousness. He discusses various states of awareness experienced whilst in a sensory deprivation chamber, and suggests that the split between Western and Eastern concepts is due to the West always dealing with the external world whilst the East is more concerned with inner states.

The next chapter is by Ramakrishna Rao, who looks at conceptual and methodological issues. His definition of consciousness is that it is both a state of awareness as well as awareness of something. Added to this are varying levels of subliminality vs. liminality and explicit vs. implicit. He then mentions various Western philosophers and their concepts of consciousness.

Beverley Rubik discusses consciousness in relation to "subtle realms," such as bioelectromagnetics, and argues for greater gender balance in future research, a softer yin-based approach.

Robert Jahn introduces the idea of the complementarity of consciousness, as in Neils Bohr's concept of complementarity, a sort of both/and dimension of consciousness.

Charles Tart explicates his model for transpersonal psychology based on computer generated virtual reality. Dreams are our normal every night virtual reality, and he suggests that our everyday experience is a virtual reality.

Some Research Topics

Rather than talking about consciousness per se, Brenda Dunne gives us a brief insight into some of the PEAR REG work and from this suggests support for a complementarity principle in consciousness previously outlined by Jahn.

In the context of the role of wholistic healing within western philosophy, Michael Grosso considers the power of imagination in healing, such as cultural psychosomatic disease and healing forms of consciousness.

Alfred Alschuler considers the experience of inner voices in people, such as saints, political leaders, clairvoyants, and the role they have played in human culture. Commonly they are transcendent experiences that people relate to union with the divine or an inner teacher.

The chapter by Srinivasan presents the first Eastern perspective on the topic and discusses the nature of reality from the worldview of an ever-changing universe that is coexistent with a background of unchanging reality. In this model evolution proceeds from the changeless to everything, including mind, in the present time-space material universe. Some Indian philosophers equate the unchanging reality background with pure Consciousness.

The final chapter in Part I is by United States Senator Claiborne Pell. He makes a plea for more research into survival of bodily death.

As can be seen from these extremely brief reviews of highly complex topics, the Western views of mind and consciousness span a huge range with no two people addressing either the same issues or having the same understanding of mind and consciousness.

Part II: Eastern Perspectives

In Part II, which comprises one third of the book, Ramakrishna Rao first presents the Yogic philosophy of consciousness. Although a Yogic scholar may well find his brief explanation inadequate, for me, as a Westerner who is unfamiliar with the finer details of this philosophy, I found it very clearly written and a most interesting view contrasting with the various Western concepts discussed in Part 1. Yoga philosophy is linked with the Samkhya philosophy, considered to be the oldest philosophy in India. It essentially espouses two basic principles in the universe, prakrti (matter) and purusa (pure consciousness, which is the foundation for awareness and is different from mind, although there are no direct translations of the Sanskrit words). Both are primary and irreducible principles, all- pervading and ubiquitous. Evolution is the actualization of these potential principles. When the two become entangled, then the conscious mind is formed. Mind is the interface partaking in consciousness and in the material world. Yogic philosophy distinguishes three aspects of mind. The central processor (manas) aspect of mind assimilates the sense perceptions, which are then related to the ego (ahamkara). This is the aspect of mind being researched by neuroscience. This is then transformed into awareness by the psyche (buddhi), which enables consciousness of the object by virtue of its association with purusa. The consciousness of purusa is reflected on buddhi. When this final stage does not occur, we have unconscious cognitive states (samskaras). This philosophy enables psi to have an essential place within the worldview. "Time and space are categories created by the mind to organize and understand sensory information. Buddhi itself exists beyond the constraints of space and time" (p. 243). Thus, awareness is of two sorts --transcendental (mystical, intuitive) and phenomenal (the material world), which enables eight different states of consciousness, one of which (the anomalous) is related to psi awareness.

Even more interesting is the next chapter, in which Rao compares and contrasts the Yogic philosophy with that of Advaita Vedanta, the philosophy of Shankara. This philosophy brings in the concept of Atman, or pure consciousness, which is self-manifesting and self-illuminating, contentless, formless, non intentional, not limited by time and space, both subject and object, undifferentiated, knowledge itself, and "rests in no other" (p. 261). Atman becomes the personal consciousness in the form of jiva which is consciousness limited by the mind and body. As in Yogic philosophy, mind is considered to be the subtlest form of matter, bridging consciousness and matter. Within personal consciousness there are four cognitive states: waking, dream, deep sleep, and samadhi. Rao discusses the ramifications of this philosophy and starts to build a much bigger picture of the sophistication and understanding of the Eastern traditions. It is commonplace to state that in the West we have explored outer knowledge whilst in the East they have explored inner space, and this is brought out clearly in this chapter. Reading these Indian philosophies makes me feel that we Westerners really are in nursery school insofar as the concept of consciousness is concerned.

Rao then brings Buddhist philosophy into the pot. He explains consciousness from the viewpoint of Theravadan Buddhism, which has a complex phenomenological psychology of consciousness, very different from the Tibetan traditions with which I am more familiar. In Buddhism, the mind is composed of momentary states of consciousness that are constantly arising and dissolving, much as a flame or a river is constantly changing in a ceaseless becoming of dependent origination. Theravadan Buddhism is more of a psychology than a philosophy, aiming at an understanding of the nature of consciousness, which is a relationship between subject and object. From these relationships, Buddhism has identified 89 states of consciousness, such as the sense domain, the domain of thinking, reflection, concentration, and the transpersonal plane. Our consciousness is a dynamic process with both subliminal and supraliminal components; the subliminal component is called bhavanga and is a key concept, similar in many ways to buddhi in Yogic philosophy. Further, consciousness is considered to contain 52 basic elements, such as feeling, volition, perception, attention, which combine to create variations in consciousness. Our perceptions are coloured by our conditioning and occur as a process involving six steps, which can vary, thus leading to changes in our experience. Rao then briefly mentions the later Buddhist Mahayana philosophies and compares Buddhist philosophy with Vedanta and Yoga.

And finally Rao compares Western and Eastern concepts in his summing-up chapter. He notes the wide variety of concepts covered by the Western authors and suggests that the one commonality is that all conceive of consciousness in some way connected with awareness. He then gives a brief review of the history of Western philosophy and psychology of consciousness, and a review of the Indian philosophies. He concludes by describing the two approaches as complementary, the West emphasizing the phenomenal and the East the transcendental. Both are important.

I do not necessarily think that in the West we should adopt any of the Eastern philosophies, but I think it is really useful to understand their perspectives, because I think that it helps to clarify the dreadful muddle we have in the West and, from this clarity, perhaps advances can be made in our understanding of consciousness.

SERENA M. RONEY-DOUGAL
Psi Research Centre
14 Selwood Rd., Glastonbury, Somerset BA68HN, UK
serenardl@yahoo.co.uk

[admin]

xx

[admin]

Fosco Maraini
by Wikipedia
Accessed: 6/29/20


Fosco Maraini
Fosco Maraini (on the left)
Born: 15 November 1912, Florence, Italy
Died: 8 June 2004 (aged 91), Florence, Italy
Nationality: Italian
Known for Metasemantic poetry

Metasemantic poetry (from the Greek μετά "after" and σημαντικός "significant") is a literary technique theorized and used by Fosco Maraini in his collection of poems "Gnòsi delle fànfole" of 1978.

While semantics is that part of linguistics that studies the meaning of words (lexical semantics), of the sets of words, of phrases (phrasal semantics), and of texts, metasemantics, in the sense given by the Maraini, goes beyond the meaning of words and consists of the use, within the text, of words without meaning, but having a familiar sound to the language to which the text itself belongs, and which must still follow the syntactical and grammatical rules (in the case of Fosco Maraini, the Italian language). One can attribute more or less arbitrary meanings to these words by their sound and their position within the text.

A language similar to this technique, mostly defined as nonsense, was also used by Lewis Carroll in his poem Jabberwocky published in 1871.

Other examples of proto-metasemantic expressions in the English language date back to the beginning of 16th century with the onomatopoeic sounds typical of gibberish.

The most famous example of metasemantic poetry, in the original meaning of the term as given by Maraini, is his poem Il Lonfo, also known for the recitation made by Gigi Proietti in 2005 (in the transmission of Renzo Arbore Speciale per me - meno siamo meglio stiamo / Special for me - the less we are, the better we are), as well as for its recitation in the episode on February 7, 2007 the program Parla con me (Talk to Me), conducted on Rai 3 by Serena Dandin

-- Metasemantic poetry, by Wikipedia

Spouse(s): Topazia Alliata (m. 1935; div. 1970); Mieko Namiki (m. 1970; his death 2004)
Children: Dacia Maraini; Toni Maraini; Yuki Maraini
Scientific career
Fields: Ethnology of Tibet and Japan
Influences: Giuseppe Tucci

Fosco Maraini (Italian: [ˈfosko maraˈiːni; ˈfɔs-]; 15 November 1912 – 8 June 2004) was an Italian photographer, anthropologist, ethnologist, writer, mountaineer and academic.

Biography

He was born in Florence from the Italian sculptor Antonio Maraini (1886-1963) and Cornelia Edith "Yoï" Crosse also known as Yoï Crosse-Pawlowska (1877-1944), a model and writer of English and Polish descent who was born in Tállya, Hungary. As a photographer, Fosco Maraini is perhaps best known for his work in Tibet and Japan. The visual record Maraini captured in images of Tibet and on the Ainu people of Hokkaidō has gained significance as historical documentation of two disappearing cultures. His work was recognized with a 2002 award from the Photographic Society of Japan, citing his fine-art photos—and especially his impressions of Hokkaido's Ainu. The society also acknowledged his efforts to strengthen ties between Japan and Italy over 60 years. Maraini also photographed extensively in the Karakoram and Hindu Kush mountain ranges of Central Asia, in Southeast Asia and in the southern regions of his native Italy.


Members of the Italian Gasherbrum IV expedition 1958, Maraini is standing, second from right

As an anthropologist and ethnographer, he is known especially for his published observations and accounts of his travels with Tibetologist Giuseppe Tucci during two expeditions to Tibet, first in 1937 and again in 1948.[1]

It was not just the ideologists and theoreticians of national socialism who were closely concerned with Tibet, but also high-ranking intellectuals and scholars closely linked to Italian fascism. First of all, Giuseppe Tucci, who attempted to combine Eastern and fascist ideas with one another, must be mentioned (Benavides 1995).

-- The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism, by Victor and Victoria Trimondi

In 1933 he promoted the foundation the Italian Institute for the Middle and Far East [it] - IsMEO (Istituto italiano per il Medio ed Estremo Oriente), based in Rome. The IsMEO was established as a "Moral body directly depending on Mussolini"...

Tucci officially visited Japan for the first time in November 1936, and remained there for over two months until January 1937, when he attended at the opening of the Italian-Japanese Institute (Istituto Italo-nipponico) in Tokyo. Tucci traveled all over Japan giving lectures on Tibet and "racial purity"....

Tucci was a supporter of Italian Fascism and Benito Mussolini. His activity under Il Duce started with Giovanni Gentile, at the time Professor of the History of Philosophy at the University of Rome and already close friend and collaborator of Mussolini, when Tucci was studying at the university of Rome, and went on until the Gentile killing, and the compulsory administration of IsMEO for over two years until 1947.

Gentile became a member of the Fascist Grand Council in 1925, and remained loyal to Mussolini even after the fall of the Fascist government in 1943. He supported Mussolini's establishment of the "Republic of Salò", a puppet state of Nazi Germany, despite having criticized its anti-Jewish laws, and accepted an appointment in its government. Gentile was the last president of the Royal Academy of Italy (1943–1944).

In 1944 a group of anti-fascist partisans, led by Bruno Fanciullacci, murdered the "philosopher of Fascism" as he returned from the prefecture in Florence, where he had been arguing for the release of anti-fascist intellectuals. Gentile was buried in the church of Santa Croce in Florence.

-- Giovanni Gentile, by Wikipedia

In November 1936 - January 1937 he was the representative of Mussolini in Japan, where he was sent to improve the diplomatic relations between Italy and Japan and to make Fascist propaganda. On 27 April 1937 he gave a speech on the radio in Japanese on Mussolini's behalf. In this country his strong and tireless action paved the way to the inclusion of Italy to the Anti-Comintern Pact (6 November 1937). He wrote popular articles for the Italian state that decried the rationalism of industrialized 1930s-1940s Europe and yearned for an authentic existence in touch with nature, that he claimed could be found in Asia. According to Tibetologist Donald S. Lopez, "For Tucci, Tibet was an ecological paradise and timeless utopia into which industrialized Europe figuratively could escape and find peace, a cure for western ills, and from which Europe could find its own pristine past to which to return."

-- Giuseppe Tucci, by Wikipedia

As a mountaineer, he is perhaps best known for the 1959 ascent of Saraghrar[2] and for his published accounts of this and other Himalayan climbs.[3] As a climber in the Himalayas, he was moved to describe it as "the greatest museum of shape and form on earth."[4]

From 1938 to 1943, Maraini's academic career progressed in Japan, teaching first in Hokkaido (1938–1941) and then in Kyoto (1941–1943); but what he himself observed and learned during those years may be more important than what he may have taught. Dacia, his eldest daughter, would decades later recall that "the first trip I took was on the sea from Brindisi to Kobe."[5] Two of his three daughters were born in Japan: Yuki (registered as Luisa in Italy) was born in Sapporo in 1939, Antonella (Toni) in Tokyo in 1941. After the Italians signed an armistice with the allies in World War II, the Japanese authorities asked Maraini and his wife Topazia Alliata to sign an act of allegiance to Mussolini's puppet Republic of Salò. They were both asked separately and separately they refused, and were interned with their three daughters of six, four and two years old in a concentration camp at Nagoya for two years.[6] Those memories of 1943 through 1946 evolved into some chapters of the book "Meeting with Japan" by Fosco Maraini. Dacia Maraini's collection of poetry drawn from those difficult years, Mangiami pure, was published in 1978.[7]


Fosco Maraini, his wife Mieko Namiki and Kurt Diemberger

The Maraini family retreated to Italy after the Allies occupied Japan. This period became the core of another book by Dacia Maraini who remembers that they left Asia "without either money or possessions, stripped bare, with nothing on our backs except the clothes handed out by the American military."[8] The years in Italy are described in the book, Bagheria, named after the Sicilian town not far from Palermo where the family lived.[8]

In time, Maraini did return to his "adopted homeland" of Japan; and in 1955, this journey of rediscovery became the basis for his book, Meeting with Japan.[9]

In an interview, one of his daughters explained that one of her earliest memories of her father speaking is when he claimed:

Remember that races don't exist, cultures exist.[5]

The head of the Tuscany regional government publicly explained that Maraini had "honored Florence and the Tuscany by teaching us to be tolerant of other cultures."[10]

Fosco Maraini was, with Giuliana Stramigioli among others, a founding member of the AISTUGIA – the Italian Association for the Japanese Studies.

The 1963 film Violated Paradise, directed by Marion Gering was based on Maraini's work L' Isola Delle Pescatrici (1960).[11] A few images shot by Maraini's crew were used in the production.[12]

Selected works

Maraini has had numerous photographic exhibitions in Europe and Japan; and he wrote over twenty books, many of which have been translated into several languages.

This list is incomplete; you can help by expanding it.

Books

• Secret Tibet (1952)
• Ore Giapponesi (1959)
• G4-Karakorum (1959)
• Meeting with Japan (1960)
• L'Isola delle Pescatrici (1960)
• Paropàmiso (1963). English version: Where Four Worlds Meet: Hindu Kush 1959 (1964)
• Tokyo (1976), Photography by Harald Sund; The Great Cities Time Life Books Amsterdam.[13]
• The Island of the Fisherwomen (1962)
• Jerusalem: Rock of Ages (1969), Photography by Alfred Bernheim and Ricarda Schwerin; Translated by Judith Landry; New York: Harcourt, Brace and World, Inc.
• Patterns of Continuity (1971)
• Gnosi delle Fànfole (1994)
• Nuvolario (1995)
• Case, amori, universi (2000)

Articles

• "Tradition and Innovation in Japanese Films," Geographical Magazine. Oct. 1954: 294–305.

Honors

• Photographic Society of Japan, International Award—2002.[14]
• Japan Foundation Award—1986,[15]
• Order of the Rising Sun, 3rd class—1982.[16]
• International Society to Save Kyoto's Historic Environment, (ISSK) – First Honorary President.

See also

• Saraghrar
• Topazia Alliata
• Dacia Maraini
• Marilyn Silverstone

Notes:

1. Maraini, Fosco. (1994). "Tibet in 1937 and 1948," Archived 13 May 2008 at the Wayback Machine Government of Tibet in Exile web site.
2. Carlo Pinelli, fellow climber in 1959. Mountain Wilderness web site.
3. Karakorum, K-2 climb Archived 17 November 2007 at the Wayback Machine.
4. trekker web page Archived 13 July 2011 at the Wayback Machine, just one example of the oft-repeated Maraini quote.
5. Centovalli, Benedetta. (2005). "Interview, Dacia Maraini", Words without Borders web site.
6. Maraini bio note. Life in Legacy web site.
7. Dacia Maraini (1936), bio. Italia Donna web site (in Italian).
8. Marcus, James. " Broken Promises," New York Times. 9 April 1995.
9. "From Sukiyaki to Storippu," Time. 4 January 1960.
10. "Il gonfalone della Toscana a Dacia Maraini in memoria del padre scomparso," Servizi radiofonici Regione Toscana. 8 June 2004.
11. Goble, Alan (1999). The Complete Index to Literary Sources in Film. Walter de Gruyter. p. 306. ISBN 978-3-11-095194-3.
12. "l isola delle pescatrici" [The Island of the Fisherwomen] (in Italian). Asiatica Film Mediale. Archived from the original on 4 March 2016. Retrieved 19 September 2015.
13. Maraini, Fosco. (1976). "The Great Cities: Tokyo" Time-Life: The Great Cities.
14. PhotoHistory 2002.
15. Japan Foundation Awards (1986) Archived 11 March 2008 at the Wayback Machine
16. Rogala, Jozef. A Collector's Guide to Books on Japan in English: A Select List of Over 2500 Titles with Subject Index, p. 144.

References

• Lane, John Francis. Obituary, "Fosco Maraini, Italian Explorer and Travel Writer Who Brought His Understanding of the East to the West," The Guardian (Manchester). 15 June 2004.
• Obituary, "Fosco Maraini, Writer and Traveller Who Photographed 'Secret Tibet'," The Independent (London). 19 June 2004.
• Obituary, "Fosco Maraini: Dauntless Italian travel writer who devoted himself to exploring Asian civilisations, and once lopped off a finger to prove his courage," Times (London). 29 June 2004.
• Rogala, Jozef. (2001). A Collector's Guide to Books on Japan in English: A Select List of Over 2500 Titles with Subject Index. London: Routledge. ISBN 1-873410-80-8

External links

• Official website
• Dacia Mariani website (in Italian)
o Dacia Maraini's bio (in Italian)—referencing father
o Dacia Maraini's bio (in English)—referencing father
• Toni Maraini's bio (in Italian)—daughter's bio, referencing father
• Marilyn Silverstone—photographer influenced by Maraini
• Japan Mint: 2004 International Coin Design Competition – see competitor design, "Homage to Fosco Maraini, famous Italian anthropologist, orientalist, writer and photographer"... also see "Excellent Work" plaster model, Maurizio Sacchetti (designer)

[admin]

Holy Island, Firth of Clyde
by Wikipedia
Accessed: 6/30/20

In earlier pages it was demonstrated that in November 1939 U-33 undertook a circuitous route from Tory Island (known historical fact) to Carradale Bay where it landed men (historical fact uncovered). From there U-33 travelled northeast to the Cloch-Dunoon defence boom and passed briefly and audaciously into the heavily populated Clyde Anchorage in the light of a three-quarter moon.

Twelve weeks later between the 8th and 10th of February, U-37 landed Abwehr spy Ernst Weber-Drohl and an unknown accomplice at Killala Bay in Donegal. On the 10th U-33 was in Scottish waters approaching the Mull of Kintyre. Recalling the covert aspects of U-33's activities identified in this present work and the relative proximity of the two submarines, the likelihood that the operational objectives of U-37 and U-33 shared common purpose must be seriously addressed.

Buddhist monks first established a retreat in Scotland in late 1961. The Venerable Kyabje Namgyal Rinpoche Anandabodhi (Canadian Leslie George Dawson 1931-2003) founded at Eskdalemuir in Dumfriesshire the Johnstone House Contemplative Community of the Theravadin branch of Buddhism (literally, the "Ancient Teaching," the oldest surviving Buddhist school).

Interestingly, before embracing Buddhism Dawson, a friend of Anna Freud, Julian Huxley and R.D. Laing, envisaged a life in socialist politics. Disillusioned after addressing an international youth conference in Moscow, Dawson moved from the USA to London in 1956 and embraced the esoteric teachings of Rosicrucianism and, later, the works of renowned Russian mystic and founder of Theosophy Helena Petrovna Blavatsky.

It was not long before Anandabodhi's Theravada community dwindled. In 1965 he transferred ownership of the Eskdalemuir site to two Tibetan refugees (Dr. Akong Tulku Rinpoche and Chogyam Trungpa Rinpoche) who renamed it Samye Ling. Anandabodhi returned to Canada where with the help of his senior students he established the Centennial Lodge of the Theosophical Society.

Today Samye Ling is a monastery and international centre of Buddhist training, renowned for the authenticity of its teachings and tradition. It offers instruction in Buddhist philosophy and meditation within the Karma Kagyu lineage of Tibetan Buddhism.

It is evident that the excellent reputation of Samye Ling went before it because in 1990 the then owners of Holy Island, James and Catherine Morris, offered it to Lama Yeshe because they believed its future would be best taken care of by "the Buddhists from Samye Ling." The 1 million pound asking price was eventually dropped to 350,000 pounds, which Lama Yeshe managed to raise by April 1992. The Holy Island project was then established, broadening Tibetan Buddhism's community of faith in Scotland. Interestingly, the ownership of Arran resided with the ducal Hamilton family for about five hundred years up into the twentieth century.

In past times Arran was called Emain Ablach, which translates literally as "the place of apples." Another translation of Arran is "the sleeping lord." Many readers will recognise in these two descriptions unmistakeable references to the legend of Arthur who today resides in timeless slumber upon the Enchanted Isle of Avalon (Isle of Apples), awaiting re-awakenment in Britain's darkest house.

Medieval language scholar and Grailseeker Otto Rahn, visitor to Scotland (Arthur's Seat in Edinburgh) both in 1936 and, it is speculated, in late 1939-early 1940 in U-33 (months after Rahn's reported suicide), wrote extensively about Arthurian imagery, drawing on Rosicrucian and other skeins of philosophical symbolism in support of his brilliant insights into European history and its metaphysical traditions. (Rahn also used to practise Tibetan exercises in telepathy in Berlin's busy streets with his friend Gabriele Dechend.

Otto Rahn, likewise a member of the SS, who in the 30s attempted to render the myth of the holy grail and the Cathar movement fruitful for the national socialist vision and the SS as some kind of “warrior monks”, assumed that the Cathars had been influenced by Tibetan Buddhism “One of the Cathari symbols of the spirit that is god which was taken over from Buddhism was the mani, a glowing jewel that lit up the world and allowed all earthly wishes to be forgotten. The mani is the emblem of the Buddhist law that drives out the night of misconception. In Nepal and Tibet it is considered the symbol of the Dyanibodhisattva Avalokiteshvara or Padmapani, charity” (Rahn, 1989, pp. 185, 107).

-- The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism, by Victor and Victoria Trimondi

Standartenvuhrer-SS Dr. Ernest Schafer, leader of SS expeditions to Tibet made on behalf of Reichsfuhrer-

[PAGE MISSING]

encompasses an area associated with pagan worship.

Johnstone is the home of Saint John's Parish Church. Saint John is an important saint for both Freemasons and the Knights Templar. Johnstone lies on almost exactly the same latitude of Roslin, home of Rosslyn Chapel. Roslin lies at 55 51.15 and Johnstone, significantly, is located at the sacred number 55 50. The line between these two latitudes was known as the "serpent rouge" or Roseline, an ancient meridian once used for telling the time.

Paisley Abbey also lies on this sacred latitude and Hugo de Pavinan appears as a witness in the abbey's foundation charter. Notably, Tibetan Tantric Buddhists today declare that Rosslyn Chapel, a Christian edifice known as the Grail in Stone and an important node in a powerful pan-global earth energy grid system, is a centre for world peace.

In Hellboy the choice of location in Scotland for the Nazis' occult activities is determined largely by the confluence of a network of powerful ley lines. Hellboy is the creation of writer-artist Mike Mignola. The comics started appearing in 1993 and it was not until 2004 that Director Guillermo del Toro's first highly successful film adaption appeared.

The story begins in the final months of World War II. A party of fanatical Nazis come to the ruins of fictional ‘Trondhem Abbey’ on the equally fictional Tarmagant Island.

The U-boat that surely brought the part of Nazi occultists to the island is neither seen nor referred to but, then again, neither did the official eyeglass of history observe U-33 landing men at the Isle of Islay and at Carradale.

The Nazi personnel have come to Trondhem Abbey to conduct a black magic ceremony to wake the Gods of Chaos and win the war. A U.S. army contingent raids the proceedings but not before a demon, subsequently nicknamed Hellboy by paranormal expert Trevor “Broom” Bruttenholm (Dr. Broom), comes into this world through an open portal to Hell.

Dr. Broom recognizes amongst the sorcerers the fearsome figure of arch-Nazi, Karl Rupert Kronen, SS officer, fictional head of the Thule occult society and Hitler’s number one assassin. Kronen is directing operations. The date in 9 October 1944, time 01:00 hours.

It is evident that those who developed the film’s storyline had a detailed knowledge of astrological symbology because at this precise hour and date there had just been a partial eclipse of the moon. The Sun, Mercury and Mars were all in the sign of Libra, an auspicious time for rituals, particularly those involving time manipulation. The moon is in its exalted position in Cancer, corresponding to the 16th degree. The imagery in the astrological Sabian Symbols3 for the sixteenth degree is a man studying a mandala with the help of a very ancient book, which is precisely the sight that greets the army team when they burst into the Abbey grounds.

There before them is the terrifying figure of Grigori Rasputin, dead since 1916 but impossibly alive, clutching the Des Vermis Mysteriis, a Black Magic Grimoire. He is uttering powerful incantations, which are keeping open a gateway to Hell for access to the sleeping Seven Gods of Chaos (strong echoes of Dagger Magic in this imagery). The portal is represented as a mandala-like swirling pattern of electrical energy.

A pitched battle ensues in which Rasputin is propelled headlong into the portal and the Nazis are overcome. Kronen makes his escape (to make his next appearance in Hellboy III).

While making his way to the Abbey Dr. Broom had told the American soldiers that the location was an intersection of a number of ley lines. It is evident that this explicit mention of the island’s powerful geomantic properties is designed to indicate to film viewers that Rasputin’s magical ceremony is at least being partly assisted by the violent flux of earth energies active in and around the Abbey ruins.

-- The Mystery of U-33: Hitler's Secret Envoy, by Nigel Graddon

Holy Island
Gaelic name An t-Eilean Àrd or Eilean MoLaise
Meaning of name: "the high island" or "Laisren's island" in Gaelic.
Holy Island from Lamlash
Location

Holy Island shown within North Ayrshire
OS grid reference NS063297
Coordinates 55.53°N 5.07°W
Physical geography
Island group Firth of Clyde
Area 253 ha (1 sq mi)
Area rank 95 [1]
Highest elevation Mullach Mòr, 1,030 ft (314 m) – a Marilyn
Administration
Sovereign state: United Kingdom
Country: Scotland
Council area: North Ayrshire
Demographics
Population: 31[2]
Population rank: 58 [1]
Population density: 12/km2 (31/sq mi)[2][3]
Lymphad
References [3][4] [5]

Holy Isle Outer Lighthouse
Pillar Rock Point

Holy Isle Outer Lighthouse

Scotland

Location Holy Island
Isle of Arran
North Ayrshire
Scotland
United Kingdom
Coordinates 55.517299°N 5.060764°W
Year first constructed 1905
Automated 1977[6]
Construction masonry tower
Tower shape quadrangular tower with balcony and lantern
Markings / pattern white tower, black lanter, ochre trim
Tower height 23 metres (75 ft)
Focal height 38 metres (125 ft)
Light source solar power
Range 25 nautical miles (46 km; 29 mi)[7]
Characteristic Fl (2) W 20s.
Admiralty number A4330
NGA number 4320
ARLHS number SCO-100
Managing agent: Samyé Ling Buddhist Community [8]

Holy Isle Inner Lighthouse

The Holy Island or Holy Isle (Scottish Gaelic: Eilean MoLaise) is an island in the Firth of Clyde, off the west coast of central Scotland, inside Lamlash Bay on the larger Isle of Arran. The island is around 3 kilometres (1 7⁄8 mi) long and around 1 kilometre (5⁄8 mi) wide. Its highest point is the hill Mullach Mòr.

Firth of Clyde

History

The island has a long history as a sacred site, with a spring or holy well held to have healing properties, the hermit cave of 6th century monk St Molaise, and evidence of a 13th-century monastery. An old Gaelic name for the island was Eilean MoLaise, Molaise's Island; this is the origin (via Elmolaise and Limolas) of "Lamlash", the name of the village on Arran that faces Holy Island.

Saint Molaise of Leighlin, also Laisrén or Laserian (died ca. 639), was an early Irish saint and abbot of Lethglenn or Leithglenn, now Old Leighlin in Co. Carlow, who is supposed to have lived in the 6th and 7th centuries.

Born in Ireland and raised in Scotland as a young man, he lived the life of a hermit on Holy Isle (off the Isle of Arran). He later visited Rome as a pilgrim and was subsequently said to have been ordained a bishop there. He later entered the monastery at Old Leighlin in Ireland where he became abbot and possibly bishop. He adapted Church discipline in accordance with the practices of Rome. He is credited with introducing or advocating the Roman method of dating the celebration of Easter.

According to Kuno Meyer, he is the Laisrén who is depicted in the Old Irish prose narrative The Vision of Laisrén, one of the earliest vernacular pieces of vision literature in Christian tradition. The extant fragment shows him leaving the monastery of Clúain (possibly Clonmacnois or Cloyne) to 'purify' the church of Clúain Cháin (unidentified) in Connaught. After a three nights' fast, his soul is taken up by two angels, who escort him to Hell to show him the horrors that await unredeemed sinners. The angels explain to one devil eager to take Laisrén from them that their guest is granted the vision in order that "he will give warning before us to his friends."

Molaise probably died circa 639. His feast day is celebrated on 18 April. In a note added to the Félire Óengusso, Molaise is said to have pulled out a hair from St Sillán's eyebrow which had the special property that anyone who saw it in the morning died instantly. Having thereby saved others, Molaise died. Because of the fiery connection between sunrise and Molaise's name, from lasair "flame", the anecdote has been interpreted as relating to solar mythology. His monastery thrived and gave its name to the diocese established in 1111 at the Synod of Ráith Bressail.

-- Molaise of Leighlin, by Wikipedia

Some runic writing is to be found on the roof of St Molaise's cave and a Viking fleet sheltered between Arran and Holy Isle before the Battle of Largs.

In 1549, Dean Monro wrote of the "little ile callit the yle of Molass, quherin there was foundit by Johne, Lord of the iles, ane monastry of friars, which is decayit."[10]

Present day

In 1992, the island was in the possession of Kay Morris, a devout Catholic who reportedly had a dream in which the Virgin Mary instructed her to give ownership of the island to the Samyé Ling Buddhist Community, who belong to the Kagyu school of Tibetan Buddhism.[11] The settlements on the island include the Centre for World Peace and Health, founded by Lama Yeshe Losal Rinpoche, on the north of the island. This is an environmentally designed residential centre for courses and retreats which extends the former farm house. It has solar water heating and a reed-bed sewage treatment system. The approach from the ferry jetty is decorated with Tibetan flags and stupas. On the southern end of the island lives a community of nuns who are undertaking three year retreats.

The remainder of the island is treated as a nature reserve with wild Eriskay ponies, Saanen goats, Soay sheep and the replanting of native trees. The rare Rock Whitebeam tree is found on the island, an essential link in the evolution of the Arran Whitebeam species, Sorbus arranensis, Sorbus pseudofennica and Sorbus pseudomeinichii. These are indigenous and unique to Arran.

There is a regular ferry service from Lamlash, and the island is popular with holiday makers staying on Arran. The usually resident population was recorded as 31 in 2011,[2] an increase from 13 in 2001.[12]

Gallery


The Centre for World Peace and Health, with Tibetan flags and stupas


One of the Saanen goats


One of the wild Eriskay ponies


Map of the island

See also

• List of lighthouses in Scotland
• List of Northern Lighthouse Board lighthouses

References

1. Area and population ranks: there are c. 300islands over 20 ha in extent and 93 permanently inhabited islands were listed in the 2011 census.
2. National Records of Scotland (15 August 2013) (pdf) Statistical Bulletin: 2011 Census: First Results on Population and Household Estimates for Scotland - Release 1C (Part Two). "Appendix 2: Population and households on Scotland’s inhabited islands". Retrieved 17 August 2013.
3. Haswell-Smith, Hamish (2004). The Scottish Islands. Edinburgh: Canongate. ISBN 978-1-84195-454-7.
4. Ordnance Survey: Landranger map sheet 69 Isle of Arran (Map). Ordnance Survey. 2014. ISBN 9780319229644.
5. Mac an Tàilleir, Iain (2003) Ainmean-àite/Placenames. (pdf) Pàrlamaid na h-Alba. Retrieved 26 August 2012.
6. Lighthouses holyisland.org
7. Holy Island Outer Light Lighthouse Explorer
8. Holy Isle Outer (Pillar Rock) The Lighthouse Directory. University of North Carolina at Chapel Hill. Retrieved 15 May 2016
9. Holy Isle Inner (Lamlash) The Lighthouse Directory. University of North Carolina at Chapel Hill. Retrieved 15 May 2016
10. Monro (1549) "Molass" no. 5
11. Holy Isle Buddhists fight power plant by Martin McLaughlin The Scotsman 29 July 2019
12. General Register Office for Scotland (28 November 2003) Scotland's Census 2001 – Occasional Paper No 10: Statistics for Inhabited Islands. Retrieved 26 February 2012.
• Monro, Sir Donald (1549) Description of the Western Isles of Scotland. William Auld. Edinburgh - 1774 edition.

External links

• Holy Island travel guide from Wikivoyage
• The Holy Island Project web site
• Movie of images taken on the island
• Photo Tour of a hike across the Holy Isle

[admin]

Part 1 of 2

Percival Chubb and the Founding of the Fabian Society
by Norman MacKenzie
Victorian Studies Vol. 23, No. 1
Autumn 1979

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.

Percival Chubb was a minor star in the Fabian Galaxy, yet he was actually the first and the last of the early Fabians. He survived the octogenarians Sidney and Beatrice Webb and the nonagenerians Bernard Shaw and Edward Pease, dying in 1959 when he was only a year short of his hundredth birthday. It was Chubb who initiated the series of meetings which led to the founding of the Fabian Society on 4 January 1884 and to the complementary foundation of the Fellowship of the New Life. It was also Chubb who served as the link to the wandering philosopher Thomas Davidson, whose eclectic but enthusiastic idealism was nominally the inspiration of both groups. Chubb's part in these events has never been clear, partly because be dropped out of Fabian affairs when he emigrated to the United States in June 1889 and partly because the origins of the Fabian Society itself have never been fully explained. The four most cited historians of the society (Shaw, Pease, Margaret Cole, and A. M. McBriar) did not see the Davidson Collection in Yale University Library, which contains a large number of letters from Chubb and others from William Clarke, Havelock Ellis, and Frank Podmore, and Chubb's own papers have not hitherto been available outside his family.1 Such neglect has done Chubb himself some injustice. More importantly, it has left significant gaps in the record, for Chubb's letters and other papers contain the only detailed account of his relationship with Davidson, of his efforts over several years to promote a practising community of like-minded enthusiasts, and of the complicated discussion which preceded the emergence of the Fabian Society.

Chubb was born on 17 June 1860 in St. Aubyn Street, Devonport. His parents, James and Adelaide Chubb, were Anglicans with an Evangelical bias, and Percival was brought up to strict observance; years of service as a choirboy left him with a habit of hymn singing and a craving for spiritual comfort which persisted long after the faith of his youth had failed him.2 In 1873, James Chubb's modest business failed, and all the family except Percival went off to make a fresh start in Newcastle-on-Tyne. Adelaide Chubb, a woman of somewhat higher social status than her husband, was keen for her eldest son to better himself, and she persuaded her brother, a London printer and bookseller named E. T. Olver, to take the boy into his home and to secure a place for him in the school run by the Stationer's Guild. This was a good foundation; it offered the grammar school curriculum of Greek and Latin, English, history, and geography, with a smattering of science. Chubb did well, winning a prize in each of the three years he spent at the school. At the age of sixteen, he went out to work as a clerk in an import and shipping agency, whose business stimulated his daydreams of emigrating to the New World. He kept up his studies, however, and within twp years he passed the entrance examination for the civil service and became a second-division clerk in the legal department of the Local Government Board.

The post involved much routine drudgery, but the hours of work were relatively short, and there were good holidays besides, Like Sidney Webb, who made a similar move from a colonial broker's office into the Board of Inland Revenue at almost the same time. Chubb disliked the materialism of the commercial world and prized the additional leisure for study that he found in the public service. The salary of £95 It rear, with annual increments of £15, was also an improvement, for Chubb was sorely in need of a few sovereigns to subsidise his family -- his father was a kind but ineffective man who was always struggling on the verge of financial failure -- and to help his growing brothers to some schooling, It was years before Chubb was free of this drain upon his limited income, and it meant that a coveted book had to be bought at the price of a meal, and that the cheapest ticket for a concert was a much calculated extravagance. As Bernard Shaw was discovering as he wandered about London with scarcely a penny to spare, the genteel and clever poor had to search out free entertainment, listening to bands in the park, walking the picture galleries and museum corridors, and going from one meeting to another. These intellectual proletarians, as Shaw called himself and his associates, formed a ready and circulating audience for cranks, reformers, and enthusiasts of all kinds; the tea shop was their club, the British Museum was their library, and the public lecture was their university.

Chubb was an earnest young man who took life seriously and worried at the moral problems it presented. While he lodged with his uncle in Stoke Newington, he attended the local Anglican church of St. Mary's, but soon after he went out to work he had begun the reaction against conventional Christianity that was to carry him through years of agonising doubt to a settled and distinguished place in the Ethical Church movement. As the time for his confirmation approached, he wrote to his mother to say that he could not be confirmed at the hands of an orthodox cleric. "I must have someone of broad views to direct me - if anyone," he wrote, and he suggested that Stopford Brooke, the celebrated minister of the Bedford Chapel who was then about to secede from the Anglican Church, would satisfy his scruples. The general run of clergymen, he insisted, were "at enmity with science, philosophy and, indeed, reason itself .... I repudiate all dogma, and adhere to the maxim that each individual is the best guardian of his own soul"3 These opinions were fostered by the unorthodox preachers he heard when he went sermon-tasting on Sundays, particularly by Stopford Brooke at the Bedford Chapel and the humanist Moncure Conway at South Place, and during the week he pursued other means to self-improvement. From 1879, he went regularly to the meetings of the Aristotelian Society (and, possibly, to the Zetetical Society, where he would have met both Bernard Shaw and Sidney Webb).4 On Wednesday nights he studied Greek and German at the Birkbeck Institute to fit himself to read Plato and Kant in the original, and on Fridays he exercised at a gymnasium. By the end of 1879, his skepticism about conventional religion had reached a point where he felt unable to go with his parents to the midnight service on New Year's Eve, and as an alternative, the family decided to hold an impromptu domestic ceremony which included the reading of elevating texts.5 The change in style exactly exemplified Chubb's shift from faith to spiritual consciousness. "I fail to see a reason for praying," he noted in his diary at the beginning of 1880, "and I was determined to try and make my life one long prayer, prayer in work instead of the formality of prayer as I had been accustomed to it from my earliest years." All the same, Chubb found it depressingly difficult to achieve this ideal condition, and his diary and his letters were punctuated by spasms of self-castigation. "I am unable to realize sufficiently the amount of truth which I feel I possess," he wrote in March 1880. "I cannot embody in my living that which the light which is in me tells me that I ought to ... my enthusiasm runs wastefully over too large and too ill-defined areas."

In this doubtful state of mind, Chubb was understandably eager to find friends with a similar desire for intellectual intimacy as a defence against loneliness, and at the Local Government Board he met several other clerks who shared his taste for philosophy and ethics. One of them was Rowland Estcourt, whom Chubb admired for his flights of utopian fantasy and for his ability to perceive symbolic meanings; another was Hamilton Pullen, a pessimistic agnostic who nevertheless kept up religious appearances to avoid upsetting his family.6 Chubb also had two close friends whom he saw when he visited his family in Newcastle. Ernest Rees (who later changed his name to Rhys and became the editor of the successful Everyman's Library) was then assistant to the manager of a Durham colliery, and Will Dircks, a disciple of Auguste Comte who ardently sought to convert Chubb to Positivism, was to hold a senior post in the Walter Scott publishing company.

In the summer of 1880, with Rees, Dircks, and a couple of other acquaintances who were settled at a distance, Chubb formed the Manuscript Club -- a round robin system of circulating essays and lending books.7 According to the printed card which served as a prospectus, the MS Club was "to design and promote an unconstrained literary fellowship among its scattered members, with the aim of giving some impetus to the pursuit of intellectual culture." It was a modest venture with very grand aims. "Our ultimate object is, I suppose, the construction of a moral ideal, individual and social," Will Dircks wrote on 23 December 1881 in a note reviewing the club's activities during its first year. "It will be allowed that the material of a social reconstruction, is presented in a way that hitherto has not been the case and the problem of arranging the material. the process of reconstruction, is now the question for philosophy, poetic as well as scientific, to undertake."8 In these periphrastic sentences, Dircks stated the two related notions - moral improvement and social reconstruction - which three years later Chubb put before the discussion group which developed into the Fabian Society. Even after Chubb had become an active member of the Fabian Society and of the Fellowship of the New Life, he still felt that there was a place for the kind of dialogue begun in the MS Club, not least because of its context of fraternity. In 1885, in fact, Chubb and the other members made an effort to extend the MS Club into a larger organisation called the Pioneer Club, whose own magazine hoped to appeal to "a rapidly growing minority of young men interested in, and anxious to promote, the free yet serious discussion of literary, philosophical, and social questions generally; young men of fair intellectual equipment, who are living for the most part in isolation from others, of tendencies and tastes similar to their own."9

I

The aspirations of the MS Club. which stressed ethical improvement. a wider culture, and a sense of fellowship, were remarkably close to those of the Progressive Association, founded in 1881 by the Radical publisher John C. Foulger. The Progressive Association was yet another of the crop of new organisations catering to genteel reformers which later led Edward Pease to remark that in the early 1880s London was "full of half-digested ideas." Parlour philosophies were so popular, Pease added, that it seemed "that we should arise one morning and see the old heaven looking down on a new earth."10 The opening words of the first printed circular of the Progressive Association certainly reflected that state of mind. "The Progressive Association," it declared, "is neither theological or anti-theological, but is founded on what is conceived to be the widest workable basis, namely that Man may by his honest efforts promote the highest good and happiness of the human rare on earth."' Foulger was the moving spirit of the association; the journal called Modern Thought, which he published from his City office at 14 Paternoster Row, was intended to serve the same humanist purposes.11 But he had recruited a number of able sympathisers, who used the "Cyprus" tearoom overlooking Cheapside as a weekday meeting place. This group included Havelock Ellis, who was then a medical student at St. Thomas's Hospital and who shared the secretaryship of the association with Foulger; Frank Podmore, a well-educated upper-division clerk in the Post Office who had a sceptical interest in spiritualism and who, in 1882, became one of the founders of the Society for Psychical Research; and Rowland Estcourt, who seems to have introduced Chubb to the association. Chubb soon became an active member, organising the musical entertainments for the Sunday night meetings at a hall in Islington and later helping Ellis to prepare an edition of Hymns for Progress. In 1884, he became a member of the association's executive and took the place of Ellis as joint secretary.

There is a strong family resemblance, a likeness that suggests direct inheritance, between the aims and means of the association and the original purposes of the Fabian Society, which was formed just over two years later. At least ten members of the association were present at one or more of the informal talks which preceded its formation - Rev. George Alien, Dr. Burns-Gibson, Henry Hyde Champion, Chubb, Ellis, Estcourt, Foulger, Miss Haddon, Mrs. James Hinton, and Podmore. The aims looked for social progress based upon "honesty and sympathy and mutual trust," and the means for achieving this improved state of affairs were divided into five categories. There were to be lectures and meetings "devoted largely to questions of human conduct, and the advancement of man's condition and ideal." There were to be campaigns for improved housing and other sanitary measures and for "advances in Physical, Mental and Moral Education, including an extended knowledge of the Laws of Life, Temperance, the opening of Free Art Exhibitions, Reading Rooms and Libraries." The association also proposed to prepare and distribute pamphlets, to support parliamentary measures which it approved and to oppose those it disliked, and to "run classes of an attractive kind" for young people "to teach such views of life as will make them worthy citizens of their own, and fit parents of the next generation." With such lofty aims and means, the association was a congenial meeting place for those who, like Chubb, believed that people must be moralised before they would be capable of building the Ideal City.12

In any event, however, the association became little more than a very mixed set of Sunday-go-to-meeting people who came to sing humanist hymns, listen to uplifting poetry and prose, and applaud a comparably mixed set of lecturers. In the course of 1882, the list included Henry Crompton on "Buddhism and Positivism," E. Belfort Bax on "Karl Marx," Henry Hyde Champion on "Poets of the Revolution," William Morris on "Art and Democracy," two talks apiece by H. M. Hyndman and Thomas Davidson, Helen Taylor (the stepdaughter of John Stuart Mill who had assisted Henry George on his 1882 visit to Britain ) on "Land Nalionalisation," J. L. Joynes on "Adventures in Ireland" (where he and George had recently been arrested in an incident which gave George and his Progress and Poverty a sudden notoriety), and a scattering of other speakers on the woman question, workhouses, food reform, and sundry literary topics.

The neophyte Marxists from the Democratic Federation, especially Bax, Morris, Hyndman, and Joynes, clearly made an impact on the association, for its annual report for 1882-83 - the winter when the socialist revival was beginning to gather momentum - shows that "some members" wanted the association '"to take up a more defined attitude towards questions of Social Reform," and a motion to that effect was put at one of the semiformal meetings which were a regular part of the Sunday gatherings. This lengthy text, pressing the socialist case while carefully making concessions to the sensibilities of moral force reformers, seems to reveal the hand of Champion. always a busy draftsman, always a nimble tactician, and always willing to concede a theoretical point to placate an ally.

While believing in the necessity for social reconstruction, the Progressive Association considers that such reconstruction, to be either permanent or beneficial, must proceed by only such revolutionary means as are consistent with the natural development of the community, and that social development can only advance side by side with individual development. The Association looks for a more equable distribution of labour and wealth, thus placing within the reach of all classes (and doing injustice to no class) the attainment of the full development of individual activities. It will therefore be prepared to support measures for bringing the means of production within the control of the community, and for the organization of labour, both by the State and in the form of Co-operation. As a preparation for these Social changes the Association will support compulsory education, moral, physical and intellectual (including technical education) and seeks by voluntary efforts to spread information regarding all Social subjects.

The resolution, which was not actually put in order "to give further opportunities for the consideration and discussion of Social questions," remains an intriguing fusion of ideas which were later to be sharply differentiated - a point made by Hubert Bland in his contribution to Fabian Essays. "When I first called myself a Socialist," he wrote, "I had all sorts of hopes and aspirations. I seemed to think [it] a widely inclusive term which embraced anything I particularly wanted. And what was true of myself, I noted, was true of others."13 At the end of 1882, the new socialist movement was still so conceptually confused that these few sentences could be equally supported by such future luminaries of the Social Democratic Federation as Champion, R. P. B. Frost, Joynes, and Helen Taylor, by a thoroughgoing Radical like Foulger, by an old Chartist and freethinker like George Holyoake, and by earnest young moralists like Chubb, Estcourt, and ElIis.14 The debate on the issues raised by that resolution rail on all through 1883, apparently without rancour and also without much theoretical finesse, for in the early autumn of 1883, Chubb felt no hesitation in inviting several of "the fellows" who were in Hyndman's camp (Bax, Champion, Frost, and Joynes) to discuss his scheme for founding an ethical brotherhood.

Chubb was an enthusiastic and somewhat indiscriminate joiner; all through 1883 he vacillated between the urge to withdraw from a stressful and corrupt world into a "spiritual" community and the attractions of the "worldly" socialist movement. "I can scarcely say what predominates in me," he wrote on 1 April 1883, "the passion for self-perfection, the desire to attain true manhood, to get a sure hold on life, or the humanitarian ardour ... to aid in the realisation of the social Utopia."15 He was clearly an impressionable youth, eager but unsure of himself, and given to deferring to stronger personalities. What he needed was a mentor, someone who would be a spring of affection, intellectual stimulation, and moral guidance as he sought to find a settled identity among the confusions of late adolescence. In the autumn of 1881 at a meeting of the Aristotelian Society at which he was giving his first public talk (on "The Ethics of Plato"), Chubb met such a man in the person of Thomas Davidson.16

II

This free-lance scholar, the illegitimate son of a Scottish shepherd, was then 43, and in the years after his graduation from King's College, Aberdeen, where he discovered a brilliant gift for languages and philosophy, Davidson had found a settled life so distasteful to his independent nature that he had wandered irresolutely between the New World and the Old. The transcendentalists of Massachusetts had contributed as much as the Greek and Roman philosophers to his eclectic idealism, and he eventually established his own rural retreat at Glenmore, in the Adirondacks. William James, who knew him well when he lived in Boston, considered him an attractive man with "a genius for friendship," who was "ready to give his soul to aspiring young men as if he had nothing else to do with it ."17 This Hellenic trait made an immediate appeal, not least because Davidson was a wonderful and ideologically seductive talker. Havelock Ellis, recalling his first meeting with Davidson, said that he was a "really remarkable man ... be was alive, intensely and warmly alive, as even his complexion and colouring seemed to show; here was the perfervid Scottish temperament carried almost or quite to the point of genius."18 Yet there was another and less attractive side to Davidson. He was dominating and contumacious, convinced that whatever opinion he currently held was the truth, and he denounced error in others with all the zeal of his Presbyterian youth. When William James tried to secure him an appointment at Harvard. for instance, he wrecked his chances by savagely and gratuitously attacking the teaching methods of the Greek department in the pages of the Atlantic Monthly. His apparent confidence, James concluded, was a mask for fits of "motiveless nervous dread," his flow of noble rhetoric dried into peevishness when he was piqued, and he was jealous and possessive. Although Chubb was proud of his brilliant friend and extolled Davidson's virtues to his acquaintances, he found the relationship of master and acolyte a continuing source of anxiety; their correspondence was punctuated by Davidson's demands for loyalty and Chubb's nervous apologies for his shortcomings, and on several occasions. Chubb was embarrassed by Davidson's haughty attitude to other people.

In 1881 Davidson was preaching a narcissistic faith in personal perfectibility, to be achieved in the context of a fellowship, or a secular monastic order. This doctrine of a spiritual elite owed something to Comte - though Davidson was always scornful of Positivists - and something to the metaphysics of St. Thomas. but it was more directly inspired by the teachings of an early nineteenth-century Catholic philosopher named Antonio Rosmini-Serbati, who had held a post in the Vatican before his developing ideas brought him under charges of heresy. A Rosiminian community, the Institute of Charity, had in fact survived at Domodossola, in the foothills of the Alps near Lake Como, and Davidson stayed there several times to study and translate the writings of its founder. As soon as Chubb heard of the Rosiminian doctrine of the Vita Nuova - the idea that a man might apprehend and exemplify the divine within himself - he was much taken by its resemblance to his own intense but unsophisticated commitment to self-perfection; it seemed, indeed, to be a metaphysical restatement of the Evangelical doctrine of the open, unselfish life as the means to spiritual sensibility. After Davidson had gone back to Domodossola at the end of 1881, Chubb sent him a series of letters which served as a release for his moods of "discontent with the meagreness and falsity of life" as a poor clerk in London and gave him a chance to confess his aspirations to an older sympathiser.19

In the early months of this friendship, Chubb wrote a good deal about his own troubles and about his friends Rees and Dircks. The three young men had already toyed with the notion of establishing a literary colony in the Lake District - a scheme which seems to have owed much to their interest in William Wordsworth, Samuel Taylor Coleridge, and Robert Southey. "We were to work our way into the literary world," Chubb told Davidson on 25 May 1882, "and when able to earn enough to support ourselves, to retire into seclusion for culture and the founding of a revolutionary organisation such as we hope our little Club recently started may develop into. There, we said, should be the centre of a general regenerating movement . . . our proposal did not compass the larger and, as I now think, more effective scheme for the formation of a Utopian State. We had seen the Brook Farm failure, and that perhaps checked our thoughts in this direction." A small band of friends, so prone to utopianism as to have such daydreams about their literary colony and their MS Club, were unlikely to balk at Davidson's even grander vision of converting the world "from evil to good, from darkness to light, from misery to blessedness."

In the summer of 1882, Chubb went out to stay with Davidson at Domodossola, and on this first and exciting visit to Europe - demanding the utmost economy because his father was once again in financial trouble and the family had turned to the eldest son for help - mentor and acolyte talked optimistically of a plan to transplant the New Life from the sunny Italian hillside to what Chubb called the dirt, din, and disorder of London. Soon after Chubb returned home, Davidson followed him, Slopping in the metropolis for a few days on his way to see his mother in Scotland. Chubb had already spoken hopefully to his friends about Davidson's arrival. Havelock Ellis, who often shared a "slight lunch at a pastrycook's" with Chubb. recalled the day when Chubb invited him to meet this "great ethical leader who sought to renew the life of society on a loftier plane" ( Ellis. p. 159). Chubb also introduced Davidson to Estcourt and Pullen, and to William Clarke, a talented hut misanthropic journalist who was a fellow member of the Aristotelian Society.20 At the Progressive Association. where Chubb may have arranged the invitation for Davidson to speak on "The Methods of Progress" on 9 September, Davidson apparently met Foulger, Champion, Podmore, Burns-Gibson, Allen. and a transcendentally minded Congregational minister named W. J. Jupp. who lived in the suburban village of Thornton Heath, near Croydon.21

Chubb wished to follow up these casual encounters with a more formal meeting at which Davidson would expound his concept of the New Life, and Davidson was overtly encouraging. "What a delightful thing it would be for me if we could have the first meeting of the Eutopians on my birthday, which is next Wednesday," he wrote to Chubb from Scotland on 19 October 1882. "I should feel I was really beginning a New Life." In fact, Davidson felt that Chubb was forcing the pace and that several of the men he had met in London were unsympathetic or actually opposed to his metaphysical system; he therefore made a guarded offer of little more than his patronage.22 "I wish from my heart," he told Chubb, "that I could remain in England for a year or two in order to cooperate with you and your friends in laying the basis for a New Life Edifice." Four days later, he wrote to tell Chubb to cancel the proposed meeting and to do nothing "about our scheme" until everything was settled. "The fait accompli has considerable effect. And then we cannot begin with determinists or pessimists. We must have free men and optimists of the first water -- men without caution, men full of faith, hope, love and enthusiasm. Quality not quantity at first."

What Davidson called "our scheme," first discussed when Chubb went to Domodossola, was extremely vague. This may be another reason for his reluctance to confront possible recruits, for as late as 7 October, when Chubb was planning his meeting of "Eutopians," he had nothing more to send Davidson than some scrappy headings. These notes may have been worked up into something more substantial before Davidson left London in November, but Chubb certainly continued to work at an outline of the scheme, for on 27 December he reported to Davidson that he was working on the New Life programme during his Christmas holidays. The subsequent correspondence with Davidson shows that all through 1883, Chubb was working without an agreed text to show to interested parties.23 In his letter of 27 December, for instance, Chubb reported a talk with Belfort Bax after a meeting of the Aristotelian Society in which Bax treated the Chubb-Davidson plan "rather as an interesting experiment than as something which affords scope for latent longings and pent-up aspirations." Chubb, a victim to Weltschmerz and much given to romantic phrases, was no man to translate Davidson's abstract thought into a practical scheme which would impress such a recently converted Marxist as Bax; he found it more congenial to work hard at German, Greek, Italian, and philosophy than at the worldly task of organisation.

Chubb had a number of personal perplexities to distract him during the spring and summer of 1883. He reported to Davidson that a married woman had made him an offer of financial help in exchange for an emotional union and that he had unsuccessfully wrestled with this temptation. He also consulted Davidson about his future - whether he should attempt to enter Aberdeen University or emigrate to St. Louis with Davidson, who was talking of going to America later in the year. Such uncertainties were one reason why he did so little to promote the fellowship plan for several months; another reason, as he confessed to Davidson on 10 March 1883, was the difficulty of keeping his mind on the lofty goals of the New Life when there were so many voices around him talking of a new social order. "Les maladies du siecle press heavily upon me," he wrote, "and the struggle of the hour, the spectacle of the peoples awakening to the consciousness of higher things, are strangely moving. How Europe begins to vibrate with the onward march of her oppressed and aroused children. It is indeed hard to remain quiet; but I shall restrain myself."

Like many of his associates, Chubb had been affected by the visit of Henry George to England in 1882, and during his Christmas visit to his family he had gone down into the Durham coalfield at the invitation of Rees to speak on Progress and Poverty to a group of miners. By the beginning of May 1883, he was aware that some socialists and Georgeites of his acquaintance were planning a new organisation. "There is much going on here on the way of reformatory movement to keep me on the alert," he told Davidson on 2 May. "Something must be done, some new step taken; and I myself am itching to be doing something, I know that you counsel patience and waiting, and no doubt success is impossible without these. But if you were moving amidst this scene of degradation and misery, and with the full consciousness that next to nothing is being done to remedy it, your soul would ache, and you would be chafed into rebellion," One way of creating a new way of life, Chubb suggested, would be to establish communities of craftsmen, basing themselves on Ruskin's statement of principle to the St. George's Guild, but he was aware of the weakness of a notion widely canvassed by ethical socialists. Where would he and his like, raised by an artificial civilisation to be town- dwelling clerks, acquire the necessary skills to make and mend and to reap and sow? It might be better, he told Davidson, to search for a way of combining ethical and political purposes, and on 24 May, reporting the formation of the Land Reform Union and the launching of the Christian Socialist, he said that the new paper was "the child of a group of young men who are ardent disciples of George, Marx, and the revolutionary luminaries, and are trying to enforce their ideas by claiming that they receive teh sanction of Jesus and the primitive Christians."24 He was himself so affected by this new mood that he was "deep in Political Economy, Socialism, Land Reform, and so on."

Davidson. now staying in Capri after a winter in Home, reacted sharply. He had already told Chubb on 31 March that "a lingering fondness for the Christian myth" was the great obstacle to the new ethical movement he wished to promote, and the claims of the Christian Socialist annoyed him; he clearly feared that Chubb was backsliding into social activism (and his anxieties in this respect were undoubtedly increased when William Clarke wrote on 8 June 1883 to confirm that Chubb was now "a strong socialist"). "If Socialism is right," Davidson replied to Chubb, "it ought to do the manly thing and stand on its own feet and not crouch under the cross of an ancient miracle-monger .... Let us stick to our own little programme, and work it out slowly ... leave watchwords for those who wish for ephemeral success." Thus reproved, Chubb said little more about his political interests, and his letters throughout the summer dealt mainly with his personal problems and his plans for a walking holiday in Normandy. There was only a passing reference to "the possibility of a select conference in the autumn" in a letter written on 21 July.

It was Davidson's return to London in September that revived Chubb's interest, for it gave him another chance to bring a group of his friends together to discuss the New Life project. But this was not easy, partly because Davidson insisted on his own metaphysical system and partly because he was condescendingly intolerant of those who had different opinions. On 2 October, at one of the informal meetings which Chubb arranged to introduce Davidson to possible sympathisers, Davidson found himself at odds with Havelock Ellis, and on the following day he sent Ellis a letter to summarise his philosophy. "The fact is that there can never be any positive basis (in our little programme) but a metaphysical one, for the simple reason that all abiding reality is metaphysical; that is to say lies behind the physical or sensuously phenomenal," The discussion on the previous evening, Davidson added, "at once confirmed me in the need for community, and showed clearly some of the most formidable difficulties in the way of such a thing; the want of a spiritual light; the childish prejudice against metaphysics" (Knight, p. 38). Chubb certainly assumed that the New Life scheme implied the founding of a community of some kind. While he took a simple view of Davidson's complex intellectual system - in a letter written on 17 November he made the revealing admission that some of his friends "exhibit a kind of discomfort" whenever Davidson's metaphysics were mentioned - he clearly thought Davidson a prestigious sponsor whose teachings would give the tone of a higher culture to his utopian project for a fraternity. Despite the signs of disagreement, he therefore hopefully pressed on with his plans and persuaded Edward Pease (whom Podmore had brought to the meeting on 2 October) to be the host to an invited company which would meet at his comfortable lodgings in 17 Osnaburgh Street, Regent's Park, on the evening of Wednesday, 24 October 1883.

[admin]

Part 2 of 2

III

The preliminary meetings had done little to dispel Davidson's doubts about the quality of Chubb's contacts, and a remark by Chubb shows that Davidson feared the meeting would be a failure. Either from characteristic restlessness or because he did not wish to be associated with a fiasco. Davidson left for Home on the day before the meeting, and the disappointed Chubb had to handle things alone. In any event, ten men and six women attended "the first general meeting of persons interested in the movement" for the New Life.25 Chubb came with his friends Maurice Adams and Hamilton Pullen. Havelock Ellis came with Mrs. James Hinton, the widow of the eccentric medical reformer, and her sister Caroline Haddon; he had, apparently, introduced both ladies to Davidson during his London visit. Champion was accompanied by James Joynes and R.P.B. Frost. There was also a little cluster of people who had met through the Society for Psychical Research and had been linked to the Chubb venture by Frank Podmore. Apart from Podmore and Pease (who were colleagues on the council of the S.P.R. and shared vigils in haunted houses), there were the Ford sisters - cousins of Pease who had taken him to the seance where he first met Podmore - and an architect named Robins with his wife and daughter. Even in this small group, there were at least four discernible factions: Chubb and his ethically minded colleagues, Ellis and his friends from the Progressive Association. Champion and his lieutenants from the Land Reform Union and the Democratic Federation, and the Podmore-Pease set from the Society for Psychical Research.

"On arriving," Chubb wrote to Davidson the next day, "I found that no one had any clear notion of what should be done ... there was a sort of general awkwardness." Davidson's impulsive departure had removed the immediate reasons for the meeting, and there was more confusion because some of those present had been at the meeting on 2 October while some were newcomers. Eventually, Chubb presented the paper "The New Life," which Davidson had read on that earlier occasion, and a desultory discussion followed. The minutes note that after some talk "of founding a communistic society whose members should lead the new higher life," it was agreed that "the idea of founding a community abroad was generally discredited." Chubb's detailed report to Davidson was more revealing. It was Champion who attacked the idea of a utopian colony and ridiculed the idea of "a self-supporting, self-contained community." The group then talked at length of "the possibility of a common life here amidst this selfishly private one, of an establishment where people, pursuing their avocations in the outer world and continuing their reformatory propagandism in it, could live together on a high plane, setting a high example, getting strength and help of all sorts by association."26 This was a fair summary of what Chubb had in mind when he organised the meeting, but the prosperous Robins (whom Chubb sarcastically called "a child of our time" ) argued that Chubb had set his sights far too high for most of those present. The meeting then turned to an even more modest proposal which anticipated the familial style of Fabian meetings and is a measure of the loneliness that made such seemingly dull occasions seem attractive - to form "a sort of club, with the view of affording a means for the people getting to know each other well, and creating a centre and a place of meeting for discussions, lectures, social gatherings, and so on." The only merit that Chubb could see in this "rather dangerous" suggestion was that it might distinguish the "half-hearted" (who would remain in a state of "mere clubbism") from the "tried and true'" pioneers of the New Life. The evident lack of commitment at the meeting had already made him fear "a drop in tone, a narrowing of the aim, a want of ideality," and he told Davidson that he had been almost alone on that occasion in stressing '"the higher vision and finer ecstasy that are possible to us." He said that he had sat close to Joynes and "rather felt his chill," while "Champion seemed to side with Ellis, saying the less metaphysics the better."

The meeting on 24 October had ended with an agreement to meet again a fortnight later; meanwhile, all those present were invited to submit short statements "as to what should hereafter be done." To this end, a small group consisting of Adams, Chubb, Ellis, and Jupp met at Jupp's house to draft a constitution for the new society. They agreed, Chubb informed Davidson on 6 November, that unless the proposed fellowship embodied "a religious, spiritual, ideal impulse," there was no point in launching it; they therefore concluded that its aims must be pitched high from the start, "shaming the timid and half-hearted," and they accepted the substance of a statement of principles which had been drawn up by Ellis and partly amended by Chubb. This was to be ready for the general meeting on 7 November.

This time there were seventeen persons present. Champion, Frost, Joynes, Hinton, the Pease cousins, and Robins all stayed away; the newcomers were Taylor, a Miss Gladstone, Jupp, Hubert Bland (who had written to ask if evening dress was en regle for the meeting!), and four other men who played no significant role - a well-to-do man named J. C. Stapleton, Howard Swan (whose father was the curator of Ruskin's museum near Sheffield). F. S. Hughes. and Barker Smith. This substantial turnover in attendance was one reason why, despite the careful preparations, Chubb felt that the meeting "did not really amount to anything." When he read the draft constitution to the meeting, he told Davidson on 13 November, some of the newcomers "were for taking the matter up ab initio." Then there was a wrangle about procedure which ended when Pease, as the host, was made chairman - a decision which Chubb lamented as a "misfortune" since Pease "does not appreciate our design." His misgivings were justified. Despite a strong speech from Jupp, who attacked formalism in the proceedings and insisted on the need "to be led by the spirit," Pease, Podmore, and Bland rallied a majority "in favour of getting resolutions passed, constituting the society and defining its aims." They also ignored the draft drawn up by Ellis and Chubb and passed a simple resolution in its place: "That an association be formed whose ultimate aim shall be the reconstruction of Society in accordance with the highest moral possibilities." When Chubb and some others suggested that a second resolution might set out "the distinctive war in which the Society should try to effect this," there was so much disagreement that the matter was referred to a drafting committee of Champion (or, failing him, Pease), Ellis, Jupp, and Podmore, with Chubb as secretary. Jupp, who wrote a disappointed note to Chubb after the meeting, deplored "such a medley of unmixable elements.... Three fourths of those present could have no idea of the aim of those who were the prime movers in the matter," and he objected to the establishment of a committee - "the very name is instinct with the habits and manners of that old bad life from which we long to escape." When Chubb reported this comment to Davidson, he added that Jupp "will be invaluable to us in keeping up our tone and in keeping us to the Ideal; but evidently some of the more hard-headed of us must give shape and articulation to our project.... The task is to merge the Ideal and indispensably practical."

The drafting committee met on 16 November at the Modern Press office, and both Champion and Pease were present. Once again Chubb was disappointed. It was agreed that the association should be called "The Fellowship of the New Life" (Champion objected to this "bumptious" title, but nothing better could be agreed on) and that its meetings should be held fortnightly on Fridays - an arrangement that lasted long into the future of the Fabian Society. But Chubb, writing to Davidson on the following day, complained that there was too little passion for the ideal, and too much concern for "the merely economical aspect." This difference of outlook, so fundamental that within two months it had led to the formation of two societies rather than one, was exemplified by two draft resolutions. The first, proposed by Chubb with Jupp's support, was not accepted. It read: "We, recognizing the evils and wrongs that must beset men so long as our social life is based upon selfishness, rivalry and ignorance, and desiring above all other things to supplant it by a life based upon unselfishness, love and wisdom, unite for the purpose of realizing the higher life among ourselves, and of inducing and enabling others to do the same." The desire of Champion, Pease, and Podmore to push the new association in a more explicitly socialist direction inspired the second resolution (which was amended) and sharpened the resolution passed at the previous meeting. It read: "That the members of the Fellowship recognize that the competitive system has broken down, and that society must be reconstructed in accordance with the highest moral possibilities."

Chubb understandably felt that the venture was rapidly slipping away from the original conception. "I shall break off if the aims and tone arc lowered," he told Davidson, and he planned to make a fresh start "with only the absorbed and passionate apostles." Before he posted the letter, however, he bad second thoughts, "It is true that my tendency is to grow impatient at what seems to be an undue regard for the merely socialistic and worldly side of our project," he wrote in a long and apologetic supplement, "yet I cannot help feeling that fellows like Pease and Podmore are not of the right fibre for such a movement as ours ... good fellows, quite earnest, most kind-hearted, but without depth." What worried Chubb most was the tendency of the meetings to move "downwards rather than upwards. towards the level upon which ordinary reforming societies move.... This of course won't do. Our project must needs be recognised as a quite extraordinary one; as one whose issues can be more momentous than those of any other movement on foot."

Thirty people turned up on 23 November for the next gathering in Pease's rooms. Chubb had worked hard to rally the New Lifers (Adams, Allen, Burns-Gibson. William Clarke, whom Chubb had consulted a good deal during these weeks, Estcourt, Jupp, and Pullen); there were some other new faces - notably Frederick Keddell, a commercial clerk who was a friend of Bland and was to become the first secretary of the Fabian Society, and Foulger.27

When Champion introduced the proposals prepared by the drafting committee on 16 November, there was some argument about the present state of "the Competitive System," some of those present (including, Chubb noted, the prosperous Robins) wishing merely to say that it was "inadequate" rather than that it had "broken down." Keddell then proposed and carried an alternative motion which asserted that "the Competitive System assures the happiness and comfort of the few, at the expense of the suffering of the many, and that Society must be reconstructed in such a manner as to secure the general welfare and happiness," This motion left out any reference to "higher moral possibilities," and, when Jupp complained, Keddell and Bland conjured up another resolution to define the conditions of membership. "That the Society consist of those alone who are willing to devote themselves to the best of their abilities to the amelioration of the condition of Man, and who will work together for mutual benefit and help towards the eradication of selfishness and the introduction of the New Life." Even this motion, Chubb wrote to Davidson on 8 December, "did not quite hit off what some of us at least had in mind," and Burns-Gibson therefore put up an amendment which declared "the spirit of brotherly love, of justice and of quality" to be "the only and sufficient ground ... of any social reconstruction." When this attempt to reassert the Davidsonian ideals was opposed, Jupp moved yet another amendment, proposing that the members should invite "to sustain in each other the Ideal Life which they desire to see existing among men." At this point, Champion testily remarked "that he was for 'doing something', that his mind had been quite made up on important questions, and that he had no time for talking" a comment which provoked the retort (probably from Jupp ) that "there was too much anxiety for 'doing'; our first aim was to 'be' something ourselves." With the meeting thus divided, the three motions having been put to a straw vote and receiving thirteen (Keddell), six (Bums-Gibson), and ten (Jupp) votes, respectively, all three were referred back to yet another drafting committee, this one consisting of Burns-Gibson, Keddell, and Jupp. There was almost as much indecision about the proposed name, Champion, Pease, and Podmore again attacking it as "over-pretentious and high-sounding," but none of the other possible titles - "The Better Life," "The True Life," and "The Higher Life" -- commanded more support, and sixteen persons voted for "The Fellowship of the New Life."

Although Chubb thought a little progress had now been made and was somewhat relieved when Ellis told him that Champion was "dissatisfied" and intended to drop out of the fellowship, he and his friends still "leaned rather to severance" from people "evidently not in hearty sympathy with our intention." When he sent Davidson a belated account on 21 December, he began by reporting a caucus meeting attended by Adams, Burns-Gibson, Ellis, Estcourt, Jupp, Pullen, and himself - it was almost a full muster of the Davidsonian group, and though Allen and Clarke were absent, they sent their support. The group decided that the next meeting must settle things one way or the other and drew up a series of articles as their nonnegotiable terms for continuing with the proposed fellowship. These articles, which Burns-Gibson was to move at the next meeting, went back to the original ideas which Chubb had been canvassing for the past year. The object was simple: "The cultivation of a perfect character in each and all." So was the principle: the subordination of material things to spiritual things." The document went on to state that "the sole essential condition of fellowship shall be a singleminded, sincere, and strenuous devotion to the Object and Principle." Beyond the immediate intention of "frequent gatherings for intimate social intercourse," it looked to four means of achieving the object -- the supplanting of the spirit of competition and self-seeking by that of unselfish regard for the general good. simplicity of living, the highest and completest education of the young, and the introduction, so far as possible, of manual labour in conjunction with intellectual pursuits. The New Lifers had at last drawn up a clear summary of what they wanted.

This statement and the tactics for the next meeting had already been agreed on when Burns-Gibson and Chubb met Keddell on 30 November to prepare a composite resolution, Jupp having left before Keddell arrived. Burns-Gibson explained that the resolutions so far carried "did not go far enough and did not express the original intentions of the founders of the movement," but he agreed formally to support Keddell in moving the motion on conditions of membership which had been put at the previous meeting; he could then move the Davidsonian statement of principle as an amendment.

The attendance at the next meeting on 7 December was much reduced, only fourteen being present, and Chubb blamed this falling-off on "the interminable discussions and small results of former meetings."28 After Keddell had put his motion on membership, Burns-Gibson moved his amendment and made it clear that it was all or nothing for the nine signatories. It could have been passed, for the Davidsonians seem to have been in a majority on this occasion, but in view of the small numbers present and to be fair to the absentees, they agreed to put off a definite decision until Friday, 4 January 1884,

It was clear that there was going to be a split: "Better to have a severance at first than, smoothing over differences, to have fatal dissension at a later stage," Chubb concluded. "Several of the people -- headed apparently by Podmore and the Robins - have come to the conclusion that they cannot accept our 'basis', and they propose to form a second society on more general lines - not in any way antagonistic to our Fellowship but complementary .... This is a good solution of the difficulty. There is plenty of room for the two societies and they can be mutually beneficial. Several of us will no doubt become members of the two bodies." Chubb's comment was a paraphrase of a circular sent round by Podmore on 16 December in which he also suggested that there was no need for further discussion and that a separation could be amicably agreed on -- the name of the fellowship being relinquished to the Davidsonian group.29

After the 7 December meeting, the Davidsonians held two informal meetings to prepare for the impending separation. Chubb was on holiday in Newcastle and missed the second of these meetings, which was attended by Mrs. Adams, Burns-Gibson, Ellis, Jupp and his wife, Pullen, Swan, and a newcomer, the dramatic critic William Archer. On Jupp's initiative, it was agreed that after the split, the fellowship should do nothing but hold monthly meetings, these to consist of a devotional reading and the discussion of a paper on some ethical theme; the idea of "being" rather than "doing," as Jupp put it, was a congenial relief of ten weeks of argument about matters of organisation and policy. By the time the fellowship held its first formal meeting on 31 January 1884 (in an office in Lombard Street rented by Burns-Gibson), its members had settled back into the style of an elevating discussion group. "There in the centre of our Babylon, the very centre of the Old Life, where throngs of money-getters congregate," Chubb wrote to Davidson on 4 February 1884, "there in an office, met in high communion a small band bent on the realization of a New Life." Those present at this inaugural meeting were Adams, Allen, Burns-Gibson, Chubb, Ellis, Estcourt, Jupp, Pullen, and Swan.

Meanwhile, the meeting to confirm the prearranged separation of the fellowship from Podmore's group had gone smoothly. There were only sixteen persons present in Pease's lodgings when Bland opened the meeting at 8:10 p.m., and only four of them - Burns-Gibson, Chubb, Estcourt, and Swan - represented the fellowship interest. The others were Bland, two Miss Haddons, Hughes, Keddell, Pease, Stapleton, Robins and his daughter, and J. Hunter Watts, a member of the Social Democratic Federation, who had turned up for the first time. The business was simple. Burns-Gibson introduced the New Life statement which had been submitted at the December meeting, Podmore then moved a set of amendments, which were carried in principle by ten votes to four and then considered separately. The first, in which Podmore gave the new society its name by his half-jesting reference to the patience of Fabius Cunctator, was agreed by nine votes to two. The second was more significant, for it referred back to the resolution passed by the meeting on 23 November (the amended "Champion" motion which declared that "the competitive system ... must be reconstructed for the general welfare") and made acceptance of this motion the only "basis" of membership for the Fabian Society. This proposal, accepted unanimously, explicitly linked the Fabians to the series of informal meetings held during the previous autumn and thus legitimised the Podmore faction rather than the fellowship severants - a position symbolised by Podmore's retention of the minute book The third motion endorsed (subject to the insertion of the bracketed words "to help on" ) the resolution passed on 7 November which proclaimed the formation of an association "whose ultimate aim shall be (to help on) the reconstruction of society in accordance with the highest moral principles." The preservation of this motion undoubtedly helped to keep some of the fellowship enthusiasts, such as Chubb and Estcourt, as members of the Fabian Society. The fourth motion merely summarised methods, not greatly different from those the fellowship had in mind, by which the Fabians would immediately promote that "ultimate aim." They would hold meetings to discuss papers, to hear reports from members who had attended meetings organised by other bodies interested in social questions, and to consider ways in which the society could "obtain information on all contemporary social movements and social needs." At the end of the meeting there was a collection amounting to 13s. 6d. to cover past expenses and to enable the Fabian Society to make a fresh start.

IV

The history of the Fabian Society thereafter has been reasonably well documented, although there is unpublished material on its early meetings in letters to Davidson from Bland, Chubb, Clarke, Ellis, Keddell, and Podmore. Chubb was at first reasonably pleased with the Fabians, telling Davidson on 4 February 1884 that it was "very vigorous, and evidently intends to get through some work," but he wondered whether the members "appreciate what a revolutionary attitude they are adopting .. . in several quarters socialism (of as extreme a type as you will ) is becoming a fashion, a new sensation." In the course of 1884, he made several similar comments. "Socialism is still making way." he told Davidson on 21 April, "Aveling, Bax, Scheu, Shaw and others representing the merely materialist, atheistic, aggressive Socialism of Continental stamp are ... doing the movement much harm ... . The Fabian is tending I know not quite whither." While he busied himself with the Progressive Association and the fellowship - already drifting towards the Simple Life concerns with manual labour, market gardening, beekeeping, vegetarianism, temperance, and other exemplifications of an ethical culture - he became more critical of the socialists. "People are talking themselves out of temper and reason here," he wrote to Davidson on 11 May; "declamation and anathema, threats of revolution, protests and recommendation abound; but a resort to the simple expedient of living out, or attempting to live out what is preached or believed in, is not contemplated; in fact the idea is scouted by the advanced socialists." By 17 July, his interest in the Fabians had dwindled almost to indifference, "The 'Fabian' is in a state of suspended animation during the summer," he informed Davidson, "I contemplate sending in my resignation, ... I don't think the 'Fabian' amounts, or will amount to much, I don't think either that it comprises any even incipient Vitanuovians."

Chubb in fact retained his membership and found himself more in sympathy with the Fabians as the years passed and Bernard Shaw and Sidney Webb led them away from flirtations with Marxism and anarchism to the characteristic Fabian policy of gradualism. He did a stint as a Fabian lecturer in 1887, and long after he emigrated to the United States, he regarded himself as something of a Fabian missionary in the New World.30 Yet he played no significant role in the early years of the worldly Fabian Society which had emerged, inadvertently, from his attempt to found a spiritual community. On the contrary, his correspondence shows that in the summer of 1884, he felt depressed and frustrated that all the efforts of the past year had come to so little and that he was again daydreaming of a utopian community in America. That crisis passed, with Jupp's help and spiritual encouragement, and he found sufficient outlet for his political impulses and ethical aspirations in the Progressive Association, the attempt to float the Pioneer Club, the continuing though modest activities of the fellowship - which was run from Jupp's house in Thornton Heath after Chubb moved there in 1885 - and in a local adult education class in English literature which Jupp had promoted. All these concerns flowed into the last of Chubb's schemes before, on Davidson's invitation, he finally left for the United States to begin a new career as a teacher: a "Plan for the Establishment of a Settlement in the Neighbourhood of London" and "Proposals for the Establishment of a School," the last of these bearing a close resemblance to the claims of the Ethical Culture school in New York, founded by Felix Adler, with which Chubb was later associated. To the end of his life, he retained his youthful conviction, enshrined in the "ultimate aim" of the Fabian Society, that society must be reconstructed "in accordance with the highest moral possibilities."

As Percival Chubb's papers become more fully available, it will be possible to trace even more clearly the role of ethical philosophy among young intellectuals in the 1880s, when doubting or lapsed Christians, such as Chubb and his associates, were seeking a spiritual alternative to an individualist society dominated by commercial values. Yet the material quoted in this article throws new light on the ethical sources of Fabian socialism as well as on the circumstances in which the Fabian Society itself was established. It is clear from these letters and other documents that Chubb did not set out to found a political club; he was not even well versed in political economy or political history. He had simply brought together an assortment of enthusiasts for what Pease so aptly called the "half-digested" philosophical ideas of the reform movement of the early eighties. Even in this small group, as Chubb reported to Davidson in the summer of 1883, there were Marxists, Georgeites, and Christian Socialists, as well as followers of Ruskin, Morris, and Emerson, spiritualists, psychic researchers, secularists, vegetarians, temperance advocates, and a variety of ethically minded utopians. Davidson was only one among many prophets crying new worlds for old among the intellectual proletarians - the class whom Shaw always extolled as the true enemies of the acquisitive society - and once Chubb had brought his oddly mixed group of acquaintances together. others seized the opportunity he had created. His record of the meetings, indeed, brings out very clearly the muddle of motives among these genteel radicals and the abstract level on which they conducted their discussions. It also reveals how the founding resolutions of the Fabian Society may be traced hack to the compromises of the preliminary meetings, which led to the society's curious blend of moral and material motives for socialism; how its style of personal tolerance, which was one of the secrets of its survival, was formed in the making of those compromises; and how much it in fact owed to the earlier experience of the Progressive Association and the part some of its leading members played in the Chubb meetings. Above all, Chubb's letters show that those who attended these meetings were drawn from a very small constituency in London and that the majority of them, far from being a casual collection of strangers, had been at least nodding acquaintances for a year or more.

When it was founded, the Fabian Society seemed to be no more than yet another of the clubs formed to discuss parlour philosophies or to promote eccentric causes, and its membership was appropriately eclectic. Chubb's own propensity to join an organisation on impulse was typical of the time. Yet from such an uncompromising beginning -- vague statement of aims, nine members, and 13s. 6d. -- it survived and then prospered. It stemmed from Chubb's initiative. It survived when Podmore, Pease, and Bland provided a rallying point for the rump that was left when Hyndmanites fell away on one side and the Davidsonians seceded on the other. After Shaw had decided that it offered a suitable stage for the display of his extraordinary talents, it attracted Sydney Olivier, Sidney Webb, and Graham Wallas and became a unique and formidable force in British politics.

University of Sussex
_______________

Notes:

1. G. Bernard Shaw, The Fabian Society: What it has Done and How it has Done It, Fabian Tract No. 41 (London, 1896); E.R. Pease, The History of the Fabian Society (London: Fabian Society, 1916); Margaret Cole, The Story of Fabian Socialism (London: Heinemann, 1961); and A.M. McBriar, Fabian Socialism and English Politics, 1884-1918 (Cambridge: Cambridge University Press, 1962). Three more recent works make use of letters in the Davidson Collection in the Beinecke Library at Yale University: Stanley Pierson, Marxism and the Origins of British Socialism (Ithaca, New York: Cornell University Press, 1973), Willard Wolfe, From Radicalism to Socialism (New Haven, Connecticut: Yale University Press, 1975), and Norman MacKenzie and Jeanne MacKenzie, The First Fabians (London: Weidenfelt, 1977). This article draws extensively on material supplied by the late R. Walston Chubb of St. Louis, Missouri, who generously gave permission for its use when his failing health prevented him from completing his work on his father's papers. These papers are not catalogued or publicly available, and all quotations from them are © the Estate of R. Walston Chubb, executor Elliott Chubb, 23 Spoede Woods, Creve Coeur, Missouri 63141, USA.

2. Among the early Fabians, there were several sons of Evangelical clergy, notablyk Sydney Olivier, Frank Podmore, and Graham Wallas, who had gone through an adolescent crisis of faith intensified by the theories of Charles Darwin and Samuel Butler. Others, including Pease wo was a Quaker, came from homes of strong Evangelical temper.

3. Percival Chubb to Adelaide Chubb, ca. 1878, Chubb Papers.

4. An intriguing diary entry for 21 April 1879 reads: "Went to Webb's to spend evening" (Chubb Papers).

5. All through his life, Chubb continued secularized observances, such as hymn singing and readings, on great festivals like Christmas, New Year and Easter.

6. Rowland Estcourt (1855-1933) qualified as a barrister and became a district auditor for the Local Government Board before emigrating to the United States in 1912. He remained active in the Fabian Society until he left for America.

7. Chubb circulated a four-page list of books which other members might borrow. It included works by Plato, Swift, Goethe, the Lake poets, Emerson, and Carlyle as well as some articles on evolutionary theory. There was a vogue for such corresponding societies. Two years earlier, for instance, the eighteen-year-old Sidney Webb had formed the Pro and Con Club with a few friends. A surviving volume in the Passfield Papers at the London School of Economics contains Webb's earliest surviving article; the subject, characteristically, was the London School Board.

8. The prospectus and the comment by Will Dircks are in the Chubb Papers, which also contain many letters from Dircks, Rees, and Ellis.

9. The magazine led a very shaky existence for a few years, but attempts to form discussion groups and local branches came to nothing; there was too much competition from organisations with more definite aims and more competent promoters. There are copies of the magazine in the Chubb Papers.

10. Edward Reynolds Pease, "Recollecitons for My Sons." This memoir and the supplementary "Notes on My Life" are unpublished manuscripts in the possession of Nicolas Pease, Oast Cottage, Limpsfield, Oxted, Surrey, England.

11. There is a copy of the Progressive Association Circular and other material relating to the association and to J.C. Foulger in the Chubb Papers. Foulger took Henry Hyde Champion into partnership when Champion resigned his army commission in 1882 and invested £2,000 into the radical publishing business of the Modern Press. The firm also published To-day, a monthly controlled by the group which formed the Land Reform Union in 1883; it had a tolerant editorial policy and contained articles from Fabians, Marxists, Simple Lifers, and other contributors on the bohemian fringe of politics.

12. William Clarke, in his contribution to Fabian Essays (London: Fabian Society, 1889), put the original Fabian view of social change quite clearly: "Instead, therefore, of attempting to undo the work which capitalists are unconsciously doing for the people, the real reformer will rather prepare the people, educated as a true industrial democracy, to take up the threads when they fall from the weak hands of a useless possessing class" (p. 101). This combination of a simplified Marxist interpretation with moral education was complemented in early Fabian writings by the sense of outrage against suffering and squalor -- the middle-class compunction which made Hubert Bland write in his contribution to the volume that he suffered from "a deep discontent, a spiritual unrest" at the "constant presence of a vast mass of human misery" (p. 219).

13. Pease, the longtime secretary of the Fabian Society and an ethical socialist who was strongly opposed to Marxism and the revolutionary posture of the Social Democratic Federation, joined the Federation in 1883 and still held a membership card in 1889.

14. Almost all those involved in launching the Fellowship of the New Life and the Fabian Society were young people. Chubb, at age 23, was the youngest; Ellis, Champion, and Frost were 24, Podmore and Pease were 26, Bland 27, Estcourt 28, Joynes and Clarke 30.

15. P. Chubb to Thomas Davidson, 1 April 1883, Davidson Collection, Beinecke Library, Yale University, New Haven, Connecticut.

16. William Knight, Memorials of Thomas Davidson (London: T. Fisher Unwin, 1907).

17. William James, "A Knight-Errant of the Intellectual Life," McClure's Magazine, 25 (May 1875). The substance of the article is reprinted in Knight, pp. 107-119. Davidson's brother, J. Morison Davidson, was known to Chubb as a Radical journalist and orator who belonged to the Progressive Association.

18. Havelock Ellis, My Life (London: Heinemann, 1940), p. 159.

19. The Chubb letters for 1882083 in the Davidson Collection appear to be an unbroken sequence.

20. Clarke became a member of the Fabian Society executive but resigned from the society before his early death in 1901. His letters to Davidson are in the Davidson Collection. See H. Burrows and J.A. Jobson, eds., William Clarke (London: Swan Sonnenschein, 1908).

21. W.J. Jupp, Wayfarings (London: Headley, 1918).

22. After a discouragement about Davidson's metaphysics, Ellis sharply reproved him for his "unfairness" in controversy and for "a storm of unconsidered abuse." See the letters from Ellis dated 4 November 1883 and 6 January 1884 in the Davidson Collection. The Davidson letters of 19 October 1883 and 23 October 1883 are in the Chubb Papers.

23. As Davidson and Chubb did not date their drafts, it is difficult to be sure what versions were discussed at what times. There is no doubt that Davidson wrote a paper on the New Life which he read in London in October 1883. He also wrote a longer preamble and constitution (see Knight, pp. 21-25) which seems to have been drafted sometime in 1992, for it contains this sentence: "The Society shall date from January 1, 1883, but shall not be organized until a meeting of members shall take place." But from Chubb's letters, it appears, that even if Chubb himself had seen Davidson's document, it was not available to the discussants at the meetings from which the Fellowship of the New Life emerged. They seem to have produced their successive drafts from nothing but Chubb's account of the principles of the New Life and the general paper read by Davidson that autumn. See also Davidson's prospectus for an American version of the fellowship in Knight, pp. 48-53.

24. H. H. Champion and R.P.B. Frost were the officers of the Land Reform Union, and J.L. Joynes, an Eton school master who had been forced to resign because of his association with George, was the first editor of the Christian Socialist. Shaw was an active member (recruiting Sidney Webb in August 1883), and so were Sydney Olivier and Hubert Bland.

25. There are three sources which describe the ensuing meetings. Pease gave a truncated account in his history of the Fabian Society; the minute book, kept for the first four meetings by Chubb, served the same purpose for the early Fabian meetings, and it is part of the Fabian Papers at Nuffield College, Oxford; the letters from Chubb to Davidson, written after each meeting, supplement the minutes and include much material not otherwise known. The dates of the quoted Chubb letters are given in the text.

26. Chubb kept coming back to this point, and it was included in his early draft for a New Life manifesto. He later jointed Adams, Clarke, Estcourt, and Jupp in an informal community at Thornton Heath; some time afterwards, Ellis and other members of the Fellowship of the New Life set up a commune at 29 Doughty Street in Bloomsbury.

27. Foulger published Cashel Byron's Profession, and in a letter to Hubert Bland on 16 July 1892, Shaw gratefully, but somewhat inaccurately, called him "the genuine original Fabian." See Dan H. Laurence, ed., Bernard Shaw: Collected Letters, 1874-1897, 2 vols. (London: Max Reinhardt, 1965), II, 351.

28. Bland was in the chair. Pease later added a note at the side of the minutes: "The historical sense unerringly detects in the chairman appointed at this meeting the materialistic cuckoo who was to effect the dispersal of the Davidsonian brood of spiritual singing birds" (Fabian Society minute book, Nuffield College, Oxford).

29. Podmore, writing a friendly letter to Davidson on 31 December to explain his motives and to invite him to join the Fabians as well as the fellowship, said that he was not ready to commit himself to the Davidsonian scheme of a community, that he was opposed to "increasing the amount of manual labour among the thinking classes," and that he could only "half-feel, and half-believe" the spiritual aspirations which the fellowship set out to express (Davidson Collection, Beinecke Library, Yale).

30. A letter from Frederick Keddell to Chubb on 18 March 1884 asks him to monitor reports from the Local Government Board and a weekly newspaper in Newcastle; it also shows the current interest in Marxism, for Keddell states that he is translating a pamphlet by Engels and that H.M. Hyndman's gloss on Marxism in The HIstorical Basis of Socialism in England (London: Kegan Paul, 1883) should "afford good matter for a report" (Chubb Papers).