The Dedalus Book of the 1960s E-Book

Gary Lachman

• Herausgeber: Dedalus
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2012

Beschreibung

It is the 60s - yes it is magic, sex, drugs and rock and roll. Uncovers the 1960s Love Generation roots in occultism and satanism. In The Dedalus Book of the 1960s: Turn Off Your Mind, Gary Lachman uncovers the Love Generation's roots in occultism and explores the dark side of the Age of Aquarius. His provocative revision of the 1960s counterculture links Flower Power to mystical fascism, and follows the magical current that enveloped luminaries like the Beatles, Timothy Leary and the Rolling Stones, and darker stars like Charles Manson, Anton LaVey, and the Process Church of the Final Judgment. Acclaimed by satanists and fundamentalist Christians alike, this edition includes a revised text incorporating new material on the 'suicide cult' surrounding Carlos Castaneda; the hippy serial killer Charles Sobhraj; the strange case of Ira Einhorn, 'the Unicorn'; the CIA and ESP; the new millennialism and more. From H.P. Lovecraft to the Hell's Angels, find out how the Morning of the Magicians became the Night of the Living Dead.

Leseprobe

To Ruth, Joshua and Max,For giving me the chance to be courageous

acknowledgements

I am indebted to many people for helping me with this book, either for information, material or encouragement. I am especially indebted to Clive Bloom for mentioning the idea to my publisher and for bringing us together. Andrew Sclanders the sixties bookseller and Bob Rickard of the Fortean Times were incomparable sources for publications. Mike Jay, Lisa Persky, John Harrison, John and Margaret Jones, Ruth Vaughn and Colin Wilson read different selections at different stages, and their cogent remarks helped fashion the final product. Ian Macdonald, Neil Spencer, Jonathan Green, Peter Whitehead, Adam Simon and Jonathan Meades also contributed useful comments and connections. Julian Berry, Paul Buck, Pete Brown, Marianne Faithfull, Antoine Faivre, Robert Irwin, Ralph Metzner, John Michell, David Dalton and Victor Bockris were all kind enough to give of their time and knowledge, while Joscelyn Godwin, Nicholas Goodrick-Clarke, James Moore, Walter Driscoll, Claire Conville, John Burningham, R. A. Gilbert, Mark Pilkington, R. T. Gault, Tim Forster, Michael Horowitz and Jay Kinney allowed me to importune them with a barrage of enquiries. I am also grateful to my editor, Gordon Scott Wise, reader, Charlie Mounter, and copy-editor, Rachel Lockhart, for their perceptive insights.

This acknowledgement would be incomplete if I didn’t also thank the staff at the British Library and the Camden Public Library – two oases of learning in an increasingly dumbed-down world. One phrase running through the book is Aleister Crowley’s formula for success, ‘Do what thou wilt’. In tracking down research material, I often discovered that many titles on the occult, psychedelia, Beat movement and the sixties in general were ‘missing’. Certainly, the time between the publication of many of these books and the time of writing is considerable, and being housed in a public library is not without its perils. But each time I found that a book on LSD or tantric yoga was gone, I couldn’t help but wonder if some devotee of Aleister hadn’t got there first. One thing Crowley never asked himself was whether what he wilt interfered with what someone else did.

Over the years I’ve had the good fortune of meeting some of the central figures in this book. In 1978, in a coffee shop in Greenwich Village, Timothy Leary and I discussed the possibility of doing a performance together at a rock club in Los Angeles. In 1981, while on tour with Iggy Pop, I met Allen Ginsberg in the dressing room of the Old Waldorf in San Francisco. In 1983, on a mini ‘search for the miraculous’ that had me at Glastonbury, Chartres Cathedral and Gurdjieff’s prieuré in Fontainebleau, I spent an evening drinking wine and discussing phenomenology with Colin Wilson. That same evening, Muz Murray turned up at Colin’s house in Cornwall; the two hadn’t seen each other in a decade. In 1984 I served drinks to Christopher Isherwood at a party in Hollywood. And in 1996, taking part in my ex-group Blondie’s ‘reunion’, I met William Burroughs shortly before his death, at a tribute for him in Lawrence, Kansas.

I consider myself extremely lucky to have met so many important figures from a time that with each year moves deeper and deeper into myth.

For permission to reprint material the author wishes to thank the following: Routledge for permission to use material from Flying Saucers by C. G. Jung. Baen Books for permission to use material from ‘The Shadow Kingdom’ by Robert E. Howard, originally published in Weird Tales 1929. Joshua Bliss Agency for permission to use material from ‘The Call of Cthulhu’ by H. P. Lovecraft, originally published in Weird Tales, 1927. Kenneth Grant for permission to use material from The Magical Revival by Kenneth Grant.

contents

Title

Dedication

Acknowledgements

Preface

INTRODUCTION: Shadows of the Golden Dawn

Introducing Mr Manson. From Woodstock to Altamont. The Age of Aquarius. The occult revival of the 1960s. Eliphas Levi, Madame Blavatsky and the roots of the occult revival.

CHAPTERONE: Spawn of the Magicians

Paris 1960. The Morning of the Magicians. New York 1975. I meet the magicians. They came from outer space. Erich von Daniken and Chariots of the Gods?. The hippies and the mutants. The Nazis and the occult. Evening of the magicians.

CHAPTERTWO: The Return of H. P. Lovecraft

Weird Tales and H. P. Lovecraft. The Cthulhu Mythos. August Derleth and Arkham House. Colin Wilson and the Lovecraft revival. Lovecraft in the sixties. Lovecraft and the occult. Kenneth Grant, Lovecraft and Aleister Crowley.

CHAPTERTHREE: The Dark Barbarians

Robert E. Howard, King Kull and Conan the Barbarian. ‘Civilization is unnatural’. Howard and Spengler. Swords, sorcery and the appetite for ‘other worlds’. Thirties pulp in sixties paperbacks. Ballantine’s Adult Fantasy series. Tolkienmania.

CHAPTERFOUR: Journeys to the West

The mystic East via the wild, wild West. Krishnamurti, Aldous Huxley, Gerald Heard and Christopher Isherwood. Henry Miller and Big Sur. The Beats go on. Alan Watts and the wisdom of irresponsibility.

CHAPTERFIVE: For Madmen Only

The Hermann Hesse craze. George Steiner objects. Steppenwolf, the band and the book. Journey to the East. Hesse as precursor to the mystic sixties. Russian Man. Strange forces. C. G. Jung and the occult. Confrontation with the shadow. Jung and the I Ching, flying saucers and the Age of Aquarius. The strange case of Miguel Serrano.

CHAPTERSIX: Knocking on the Doors of Perception

Timothy Leary eats a mushroom. Drugs and the occult. Albert Hofmann and LSD. Gordon Wasson and Amanita muscaria. Andrija Puharich, Harry Stone and Uri Geller. Anaïs Nin has second thoughts.

CHAPTERSEVEN: Food Of the Gods

Leary, Harvard and a modern ‘mystery school’. Allen Ginsberg wants to call God. Michael Hollingshead’s mayonnaise jar. Dr Leary takes a trip. The World Psychedelic Centre. The IFIF. Castalia. Leary and Gurdjieff. Guru Tim heads East. Leary, Crowley and Dr Dee in Bou Saada.

CHAPTEREIGHT: The Teachings of Don Carlos

A fateful meeting in an Arizona bus station. The shaman’s apprentice. Psychedelic pop anthropology. Don Juanmania. The Return of Don Juan. Don Juan returns yet again. Fiction, fact, or? Richard De Mille objects. Occultism on the quad.

CHAPTERNINE: Satan Wants Us

Astounding Science Fiction. L. Ron Hubbard and Dianetics. The rise of Scientology. Jack Parsons and the dark side of Pasadena. Stranger in a Strange Land. L. Ron and Parsons. Making a magical child. The Book of Babalon. The strange death of Belarius Armiluss Al Dajjal Antichrist. Idries Shah. Gerald Gardner. Kenneth Grant again. Some famous satanists. Anton LaVey and the Church of Satan. The sad end of Jayne Mansfield.

CHAPTERTEN: Get with the Process

A visit to the San Francisco Oracle. The Process Church of the Final Judgement. When Robert met Mary Ann at the Scientology Shop. Alfred Adler, L. Ron and Compulsions Analysis. A vision in Xtul. The mind benders of Mayfair. Satan’s swinging London. Lights out for the Greys. Last call for the Process. Ed Sanders and The Family.

CHAPTERELEVEN: Magical Satanic Mystery Tours

John Lennon asks for Nitz Ga at the Indica Bookshop and has a psychedelic experience instead. Pop mysticism. The Maharishi Mahesh Yogi. Swami Prabhupada and Krishna Consciousness. Paul is dead. The Rolling Stones and the decadent illuminati. Please allow him to introduce himself. Kenneth Anger gets Lucifer to rise. The hippies and the Hell’s Angels. Altamont again. Donald Cammell’s performance. Manson, the Beach Boys and bad vibrations. All in the Family. Jim Morrison exposes himself to fear.

CHAPTERTWELVE: The Magical Revolution

The aftermath of Altamont. Jung, Blavatsky and the rise of the Aquarian Age. Theosophical hippies. Gavin Arthur and the Oracle. The Love-Pageant Rally. Michael Bowen and the Psychedelic Rangers. The Human Be-In. UFO and the 14-Hour Technicolor Dream. R. D. Laing and the Dialectics of Liberation. Jerry Rubin, Abbie Hoffman and levitating the Pentagon. Gandalf’s Garden. The View Over Atlantis.

CHAPTER THIRTEEN: The Occult Explosion

A crucifixion on Hampstead Heath. Kohoutek fizzles. Man, Myth and Magic. Occult consumerism. The occult publishing boom of the 1970s. Earth mysteries. The New Age. ‘Roccult’ and roll, Black Sabbath, Led Zeppelin and ‘back-masking’. David Bowie and those occult Nazis again. Satan, Manson and ‘Reich and roll’. The 8/8/88 satanic rally. Charlie and the ‘ecofascists’.

LAST WORDS: Let The Sunshine In

Magic today. Fetish clubs and Nazi chic. Millennial cults. The Matrix.

Afterword: Shadows and Darkness in the Summer of Love

Appendix 1: Some Spiritually Deadly Thoughts

Appendix 2: The Serpent and the Unicorn: Murder in the    Aquarian Age

Selected bibliography

Plates

Index

Copyright

preface

In 1997 at an all-day seminar at the Institute for Contemporary Arts in London, marking the thirtieth anniversary of the 14-Hour Technicolor Dream held at Alexandra Palace in 1967, I made some remarks about the sixties that attracted some graduate students. They asked if I would be interested in speaking on some aspect of the sixties at their university. I agreed – not being asked that often to lecture at universities, and wondering what exactly I would talk about when the time came.

When I got the brochure for the symposium, it struck me that there was a gap in ‘sixties-ology’. The main theme was ‘May ‘68’, and most talks focused on the political aspects of the sixties. But when I thought about the 1960s, this wasn’t what came to mind. As a kid in the States in that turbulent decade, ‘the sixties’ for me meant Marvel Comics, Conan the Barbarian, The Man From U.N.C.L.E., James Bond films, the Beatles on The Ed Sullivan Show and Star Trek – in a word, great pop culture. But they also meant something else.

Like a million other high-school students, I was caught up in the Hermann Hesse phenomenon that swamped campuses and quads in the early seventies, having been given a copy of Siddhartha in 1970, when I was fourteen. Over the years my teenage reading of Hesse blossomed into a serious interest in mysticism and esotericism, and I went on to write on these subjects for various journals in the US and England. The mid-1960s, it seemed to me, were a time in our recent past when occult and mystical ideas saw a major return to popular consciousness. There has always been a current of magic and mysticism running under the mainstream of Western culture. But as I hope this book will show, for a few years in the 1960s and early seventies this exploded into a fully fledged ‘occult revival’, involving some of the most famous people in the world, like the Beatles. Clearly the whole hippie movement was an attempt to return to a ‘magical’ way of living, as was Timothy Leary’s attempt to start a new ecstatic religion, based on the sacrament LSD. Via television, radio and paperback books, in the mid-sixties to early seventies, mystical and magical ideas reached an unprecedented audience. My talk, accordingly, was on the ‘mystic sixties’.

Researching the material, I discovered the occult turning up in some unusual places – like sixties radical politics, the last place we would think to be at all ‘mystical’. But it also struck me that there was a shadow side to all the love and peace that supposedly characterized the decade. Brotherhood and compassion were the face the sixties showed the world, but underneath was a different picture. The most obvious emblem of this is Charles Manson and his Family, responsible for the gruesome Tate–LaBianca killings that ended the naive optimism of the flower generation. But there were others, less gruesome but equally dubious, all partaking of the ‘beyond good and evil’ ethic that characterized the time, and which, borrowing from Hermann Hesse, I refer to in the book as ‘giving in to strange forces’. Getting free of repressions and doing your own thing were salutary practices but, as we will see, when sixties liberationism met the occult – as they did in Manson and others – they could, and did, lead to some sordid results.

But Manson was only the most obvious example of the sixties’ dark side. The potential for violence and madness was there beneath the tie-dye and beads, and the leftist liberationist ideology that dominated the decade had a strong streak of fascist authoritarianism. Spiritual practices aimed at enlightenment were not innocent. Even harmless pop fare like science fiction and fantasy contributed to a sensibility that imagined the everyday world crumbling and a new golden age rising out of the rubble. Yet by the end of the decade the occult ideas that threatened the establishment had been absorbed by it, and a highly visible form of ‘occult consumerism’ – that continues today – began.

As I met with and interviewed people about this book, I discovered there are as many ‘sixties’ as there are people who have thought about them. What I’ve tried to do is approach those years from a particular angle: how certain ideas of an ‘occult’ nature, brought in through various sources, influenced the spirit of the times. As I got deeper into my study, it became clear that not only was the occult popular in the sixties, it was the eminence grise behind its central themes. That this was paralleled by events in central Europe in the 1930s made rereading works I had first absorbed more than twenty-five years ago a peculiar experience. In my teens, in the early seventies, the sixties seemed a lost age of magic and mystery. I still feel they were, but not exactly in the same way as I did back then.

The 1960s were known as a time of love, peace and flower power. Here are some of the darker blooms from the summer of love.

‘Turn off your mind, relax and float downstream’

John Lennon

Timothy Leary

The Tibetan Book of the Dead

INTRODUCTION

shadows of the golden dawn

THE RISE AND FALL OF THE AQUARIAN AGE

On the morning of 9 August 1969, Mrs Winifred Chapman, housekeeper for film-maker Roman Polanski, arrived for work at 10050 Cielo Drive in the exclusive Benedict Canyon area of Brentwood, Los Angeles. She pushed the button to open the electronic gate, saw the telephone line was down, grabbed the morning copy of the Los Angeles Times and headed up the drive to the service entrance. Inside she picked up the telephone. Dead. Someone should know about this, she thought, and went to tell them.

When she reached the front hall she knew something was wrong. She saw a towel, some steamer trunks and blood. The front door was open. There was the bloody doormat and, further on, the body of Voityck Frykowski, aspiring screenwriter, friend of Polanski and acquaintance of the novelist Jerzy Kosinski. He had been stabbed repeatedly and, according to coroners’ reports, had put up a fight. Mrs Chapman ran, screaming, down the drive.

Later, LAPD officers discovered, along with Frykowski, the bodies of Abigail Folger, heiress to the Folger coffee estate; Jay Sebring, hairdresser to the stars; Steve Parent, friend of caretaker William Garretson; and Sharon Tate, film star and wife of Roman Polanski. Sharon was eight months pregnant. All had been stabbed viciously in what must have been a mad, brutal frenzy. One hundred and two stab wounds in all. ‘I am here to do the Devil’s work,’ one of the killers announced, at least in one version of events. If so, he made a good job of it.

The investigation uncovered several bizarre facts, but the weirdest item was right there, staring the officers in the face. ‘PIG’ was written in blood type O-M – probably Sharon’s – in the front hall.

The next night saw a repeat performance. Leno LaBianca and his wife Rosemary had just returned from Lake Isabella, north of LA, to their home at 3301 Waverly Drive, in the Silverlake district, near Griffith Park. Sometime between 1 and 2.00 a.m. of 10 August they were ‘creepy crawled’, a term the killers used for their late-night raids. The leader of the band, a short, hairy, soft-spoken male in black turtleneck, moccasins and jeans – a typical hippie – told the LaBiancas to be calm. No one would hurt them. The cutlass he carried suggested otherwise. The visitor tied the couple with the 42-inch leather thongs he wore around his neck, pilfered Mrs LaBianca’s wallet and left. Outside his disciples waited. ‘The people inside are calm,’ he said. ‘Go in. Don’t frighten them. Then kill them.’

They did. Using the couple’s own kitchen knives, Tex Watson, Leslie Van Houten and Patricia Krenwinkle murdered Mr and Mrs LaBianca as viciously as the crew had dispatched Sharon Tate and friends the night before. Susan Atkins and Linda Kasabian – creepy crawlers on Cielo Drive – begged off this adventure, and drove into the night with their leader. Rosemary LaBianca received forty-one wounds. Leno was found with a serrated knife in his throat and a carving fork in his abdomen. Again the weird graffiti: ‘WAR’ scratched into Leno’s stomach, possibly with a bayonet; ‘DEATH TO PIGS’ in Leno’s blood on one wall; ‘RISE’ on another.

But the really eerie stuff was in the kitchen. There the police found what must have been a less than transparent calling card. ‘HEALTER SKELTER’, again in blood, blared out from the frigidaire.

Maybe they couldn’t spell, or maybe some sunken cry for help rose to the surface. A correct spelling wouldn’t have helped the police that much anyway. But any fan of the Beatles would have been familiar with the phrase; and Charlie Manson, the short, turtlenecked hippie with the cutlass, was a fan all right. He was convinced the Beatles had tuned in to his particular wavelength and were sending him coded messages in their songs, particularly on their latest release, the so-called White Album. The cutlery sticking out of Mr LaBianca was a nod to George Harrison’s ‘Piggies’, in which ‘little piggies’ clutch ‘forks and knives to eat their bacon’.

The fridge had a more total message. ‘Helter Skelter’, the title of one of the Beatles’ heaviest rockers, was for Manson and his Family the code word for the apocalypse. Manson was a petty thief, an ex-habitué of Haight-Ashbury, an aspiring pop singer, a friend of the Beach Boy Dennis Wilson and a hot property for television producers like Terry Melcher, son of Doris Day. He had even auditioned for the Monkees. Manson had thrown himself into a variety of spiritual and magical practices popular in the sixties and had gathered a small but fiercely dedicated following around himself and his ‘teachings’. ‘Helter Skelter’ was the open sesame of the total race war he had prophesied for the near future. Visions of it came to him on his frequent acid binges, orgies and manic trips into Death Valley, in search of the entrance to a mystical city that existed beneath the sands.

Manson must have tuned in to some wavelength – either that or the zeitgeist had a particularly mordant sense of humour. Only a few days after the killings, on the other side of America, something happened that the proponents of the sixties ‘counterculture’ had been expecting for a long time. On the weekend of August 15-17, more than 500,000 people gathered at Max Yasgur’s farm in upstate New York for the mother of all rock festivals, Woodstock. I was thirteen, stranded in New Jersey, my only link the news coming over FM radio stations. Reports of traffic jams, floods of people, groovy vibes and scheduled performers helped create the impression – the myth – that something historical, even cosmic was happening. Earlier that year the mellow pop sound of the Fifth Dimension – whose name suggests the mystical tweak everything took on then – announced that it was a ‘dawning of the Age of Aquarius’, an anthem lifted from the tribal rock musical Hair. Not long after Donovan, whose trippy ‘Hurdy Gurdy Man’ created a sonic approximation to eternity, scored a massive hit with ‘Atlantis’, about the mythical sunken continent, currently residing on the bottom of the Atlantic Ocean.

Things cosmic, spacey and mystical were in; the UFOs were on their way, and the half-million that crammed the mud, bad acid, poor food and worse toilets in upstate New York were the flesh and blood proof. The Tate–LaBianca killings had yet to be traced to an ex-Scientologist, maniacal hippie guru with a grudge against blacks, women and several LA pop entrepreneurs.

But if Woodstock – or the San Francisco Human Be-In of 1967, or that year’s summer of love, or the 14-Hour Technicolour Dream held at Alexandra Palace in London – was the sign that the Age of Aquarius was on its way, it was a short-lived morn. 1969 saw a lot, from a man on the moon to the trial of Reggie and Ronnie Kray – not to mention the opening of the Gap. But by the end of that fatal year, all faith in the power of love had shrunk to a collective ‘What happened?’ among the flower generation. The vibes had gone nasty. The Haight soured, and so did other countercultural enclaves like New York’s East Village; Tompkins Square Park had more needles than a pin cushion. But the clincher came from the West Coast, where most weirdness originates in the States.

The location was American but the main players were Brits, so the event had international significance. The Rolling Stones would cap off their tour of North America with a free concert in the San Francisco Bay area, having already done one in Hyde Park earlier that year. Peace and love were the order of the day, and the Stones wanted to be part of it. But it should have been obvious that Jagger and Co. were the worst possible advocates of the mysticism that had spread throughout the counterculture.

The free concert, eventually held at the disused Altamont Speedway, was a scene of terror, violence and murder. The brief days of love and peace had been the aberration: rock and roll was getting back to its roots in impulse and violent assertion. Hundreds of love children come to ‘set their souls free’ were terrorized by a band of Hell’s Angels armed with pool cues; at least one person was killed, and several were beaten, including Marty Balin from Jefferson Airplane. At one point the barbarians seemed poised to turn on the Stones themselves, the royalty who had invited them to the feast. When an annoyed Keith Richards asked the Angels to ‘cool it’, one grabbed the mike and answered ‘Fuck you!’ Jagger may have asked for ‘Sympathy For The Devil’, but the real soundtrack that day was ‘The Sorcerer’s Apprentice’. If the Age of Aquarius dawned in August 1969, by December and Altamont the sun had set and left behind a dark night of the soul.

ALL THINGS OCCULTLY MARVELLOUS

But what, you ask, is the Age of Aquarius?

Astronomically, it is the effect of a wobble in the earth’s rotation, part of a curious phenomenon known as the ‘precession of the equinoxes’. Every 2,160 years, the constellation against which the sun rises due East at dawn on the vernal equinox changes. The next constellation in line is Aquarius, which the sun will have entered sometime circa AD 2000, give or take a century or two. The last shift, from Aries into Pisces, was just before the birth of Christ.

Mystically, the Age of Aquarius is the ‘new age’ on its way for the last century or so. The idea goes back to Plato, but it got its current meaning in the occult craze of the late nineteenth century, and gained pop dissemination through Haight-Ashbury astrologer Gavin Arthur in the pages of the San Francisco Oracle. According to this esoteric view of history, humanity is poised on the brink of a massive change in consciousness, a return, in short, to the Golden Age.

But historically the Age of Aquarius means those few years in the mid- to late 1960s – and carrying on into the early seventies – when ‘all things occultly marvellous’, as Theodore Roszak, historian of the counterculture, called it, descended on popular culture, especially music. The 1960s and early seventies saw an ‘occult revival’ the likes of which hadn’t been seen in the West since the fin-de-siècle days of Madame Blavatsky and the Theosophical Society, and Aleister Crowley and the Golden Dawn. In fact Crowley’s face appears among the culture heroes the Beatles made famous by including on the cover of their 1967 mystic masterpiece Sergeant Pepper’s Lonely Hearts Club Band, along with C. G. Jung, Edgar Allan Poe and Aldous Huxley, veteran explorers of ‘other worlds’, and Eastern gurus like Sri Mahavatara Babaji and Paramhansa Yogananda. A few years earlier, talk of astral travel, past lives and third eyes would have met with mod, amphetamine scorn. By 1967 they were the height of fashion.

Lysergic acid diethylamide-25 had something to do with it, likewise a wartime economy, at least in the States. A weariness with the dreary conformity of fifties surburbiana played its part, as did an equal weariness with the drab, black and white cinéma-vérité atmosphere of existentialism and the Beat generation. Eastern imports like Zen and tantric yoga, making the scene since the late forties, had a hand. But one factor has to be the publication in Paris in 1960 – translated and published in English in 1963 – of one of the decade’s most influential books, Le Matin des Magiciens (The Morning of the Magicians) by Louis Pauwels and Jacques Bergier. A bestseller on both sides of the Atlantic and Channel, The Morning of the Magicians sparked the mass interest in ‘all things occultly marvellous’ that characterized the time and influenced some of the leading figures in popular culture.

By the time it got to the Fifth Dimension calling on us to ‘Let the sun shine in’ – a reference, perhaps, to a particularly effective brand of LSD – ideas of an occult character had so permeated pop consciousness that most of us around then took them for granted. Names that had been familiar at best to odd eccentrics became well known. Who in the 1950s spoke with a straight face of Madame Blavatsky, Krishnamurti, Rudolf Steiner, or G. I. Gurdjieff? Yet in 1970 McCall’s magazine – hardly a repository of arcane knowledge – capped off the passing decade with an article by the novelist Kurt Vonnegut about Madame Blavatsky as ‘the Founding Mother of the Occult in America’.1

Forgotten writers were suddenly the newest names on campus. H. P. Lovecraft, whose eerie fiction had been known only to devotees of the 1930s pulp magazine Weird Tales, began to share shelf space with Freud, Marx and the writers of the New Left. J. R. R. Tolkien’s hobbits paved the way for scores of sword-wielding heroes and spell-casting magicians. The German Romantic novelist Hermann Hesse had a vogue in England in the 1920s, but by the fifties he was little read. Yet by the mid-sixties, he was a bestseller on campuses in the UK and the States. The fact that he had been taken on board by Timothy Leary, the doyen of the burgeoning psychedelic movement, was not a small contribution to Hesse’s success.

By the time novels like Siddhartha, Journey to the East and Steppenwolf were hungrily being devoured by aspiring sixties mystics, the floodgates had really broken loose. A roll-call of the representative writers of the time reads like a stock list at any self-respecting New Age bookstore: Alan Watts, Carlos Castaneda, D. T. Suzuki, R. D. Laing, Henry Miller, C. G. Jung, Wilhelm Reich. These and many others shared bookshelves with a host of rediscovered occult classics, like The Tibetan Book of the Dead, the I Ching and The Confessions of Aleister Crowley (edited by John Symonds and Kenneth Grant), a new complete edition of which appeared in 1969. From being the obscure focus of a few individuals on the margins of society, in the 1960s magic, mysticism and unorthodox forms of spirituality had suddenly taken centre stage. Everyone, from anonymous hippies on the street to the most famous people in the world, took a trip through the looking glass, their entrance tickets more times than not coming in the form of meditation, tantric yoga, witchcraft or one of the other weird manifestations of the irrational that saturated the popular consciousness.

Many books on the 1960s mention the prevalence of the occult in that decade, but few focus on it specifically. Fewer still explore the shadow side to the summer of love, the nightmares that emerged when a generation said goodbye to repression and let their unconscious minds rip. My aim in this book is to trace some of the sources of the occult revival, to chart its impact on popular culture in the sixties, and to gain some insight into what it meant when a whole decade was given over to ‘all things occultly marvellous’. Along the way we’ll visit Paris in 1960 and scan the pages of Weird Tales, trek the environs of Middle Earth and the precincts of Zen, meet late German Romantics and schizophrenic shrinks, and ingest sacred chemicals in the Mexican jungle. Satanists, rock stars and murderers will be our guides as we experience the magical revolution and take a walk on the dark side of the Age of Aquarius.

ROOTS OF THE SIXTIES OCCULT REVIVAL

Although there were many sources for the sixties occult revival its roots go back about a hundred years. The occultism that burst on the popular mind in the 1960s got its start in Paris in 1855. That year saw the publication of Dogme et Rituel de la Haute Magie by an ex-priest and passionate socialist, Alphonse Louis Constant, better known under his cabbalistic pseudonym Eliphas Levi (1810–1875). In works like the Dogme and later books like The History of Magic (1861) and The Keys to theMysteries (1865) Levi brought together several different strands in esoteric thought and, in effect, invented occultism. Levi’s books would influence practically every occultist who followed, as well as poets like Arthur Rimbaud and André Breton and novelists like Victor Hugo and J. K. Huysmans, author of the fantastic decadent work À Rebour (Against Nature, 1884) and the ‘satanic’ novel Là Bas (1891). The composer Erik Satie was part of a Rosicrucian group based on Levi’s ideas. By the time of his death in 1875 Levi had many disciples and was known to esotericists across the Continent and England as the ‘Professor of Transcendental Magic’. He had practically started the French occult revival single-handedly. His major contribution to occultism is the idea that the real aim of magic is the control of the imagination through mastery of the will. ‘Would you be a magician?’ he asks his readers. ‘Then you must learn to will.’ Levi proved the efficacy of his ideas when in London in the late 1850s he materialized the spirit of the ancient sage Apollonius of Tyana several times, once on the roof of a store on Regent Street, in the company of the novelist Edward Bulwer-Lytton.

After Levi came Helena Petrovna Blavatsky (1831–1891), who would become a sixties countercultural icon as much for her extraordinary life as for her eccentric beliefs and uncanny ‘powers’. Before her meeting with Colonel Henry Steel Olcott in 1874, which led to the founding of the Theosophical Society, Blavatsky was a circus bareback rider, a piano teacher, the manager of an artificial flower factory, a journalist and world traveller.

Blavatsky spoke of ancient masters, residing in the remote Himalayan fastness. She claimed she was in psychic rapport with them, and that they had singled her out for a mission of world importance. Support for these claims came in the form of the famous ‘Mahatma letters’ that Blavatsky would materialize out of thin air. Nearly all the esotericism that followed can be said to have dropped out of the Mahatmas’ envelopes. Blavatsky’s ‘bibles’ for the new religion were Isis Unveiled (1877), an unwieldy yet strangely fascinating and impressively erudite work, and a later volume, The Secret Doctrine (1888), which is stranger and, at over 1,500 pages, even longer. Blavatsky’s ‘Masters’ fed a hunger gnawing at the late Romantics. Much of the globe was still unknown, and the Tibetan Mahatmas are part of the same imaginative world that produced Conan Doyle’s The Lost World, tales of a ‘hollow earth’, Tarzan, and the mystic travelogues of writers like Paul Brunton and Count Keyserling. Later mainstream works like James Hinton’s Lost Horizon and W. Somerset Maugham’s The Razor’s Edge owe their success to the taste for ‘hidden sanctuaries’ piqued by Blavatsky’s pen.

The poet William Butler Yeats was impressed by Blavatsky, but his mystical interests followed a different route. When Yeats joined the Hermetic Order of the Golden Dawn in London in 1890, the eccentric MacGregor Mathers was its head. Mathers was a devoted occultist who wore Highland dress, his only interests being magic and military strategy. He translated a work on the Kabbalah, The Kabbalah Unveiled, and spoke of communications from ‘higher intelligences’, whom he called ‘Secret Chiefs’, a Western version of Blavatsky’s Mahatmas. Mathers later married Moina Bergson, sister of the famous philosopher, Henri Bergson.

The framework for the order allegedly came from a mysterious manuscript found by Mathers’ associate Dr William Woodman in a bookstall on Farringdon Road. It originated with a certain Fraulein Sprengle, a German who later authorized Woodman and the London coroner Wynn Westcott to start a London branch of a Rosicrucian society. Other members included the actress Florence Farr, the writers of weird fiction Arthur Machen and Algernon Blackwood, the occultist A. E. Waite, the magician, psychic and novelist Dion Fortune, the writer on magic Israel Regardie, the Dante scholar and ‘Inkling’ Charles Williams, and the love of Yeats’s life, Maud Gonne, the Irish political radical. But perhaps its most famous – or infamous – member was the notorious ‘black magician’ Aleister Crowley (1875–1947),*1 whose name will appear throughout the occult decade and who counted among his latter-day admirers both the Beatles and the Rolling Stones.

The heart of the Golden Dawn was ceremonial magic, mostly centred on an obscure ritual discovered by Mathers in the Bibliothèque de L’Arsenal in Paris, The Book of the Sacred Magic of Abra-Melin the Mage, which first saw print in 1458. This ritual was aimed at acquiring ‘the Knowledge and Conversation of one’s Holy Guardian Angel’ – in other words, one’s true self. With ‘doing one’s own thing’, this was an occupation that many in the mystic sixties busied themselves with.

By the mid-1930s what remained of the Golden Dawn had dispersed. And in 1940, when Israel Regardie, who had been a disciple of Crowley, completed the publication of a four-volume account of its secret rituals, its mystery and magical power seemed all but evaporated. Occultism had conceded defeat to the modern world. Twenty years later, at the start of the mystic sixties, another morning brought it back to the light, and to a popular readership it had never dreamed of enjoying.

Fasten your seatbelts. It’s time for a magic carpet ride.

*1  Since Crowley’s revival in the sixties there have been several books written about him and his work. Though highly critical and written by an unbeliever, John Symonds’ The Great Beast (1951; revised edition 1973) remains the best. For a well-argued and highly readable account of Crowley and his magick by a practitioner see Israel Regardie’s The Eye in the Pyramid (1970).

Notes

1  Kurt Vonnegut, ‘The Mysterious Madam Blavatsky’, McCall’s, March, 1970.

CHAPTER ONE

spawn of the magicians

In 1960 a book appeared in France with the unusual and striking title Le Matin des Magiciens, The Morning of the Magicians. Its authors were Louis Pauwels, a journalist who had edited a hostile book on the enigmatic Russian teacher G. I. Gurdjieff, and Jacques Bergier, a physicist and practising alchemist. They had met while working on a series of articles on contemporary science for a popular Parisian journal. According to Pauwels, André Breton, the Black Priest of surrealism, was instrumental in bringing them together. Perhaps. In any case, the meeting seemed providential, because Pauwels and Bergier soon discovered they had much in common, not the least of which was a dissatisfaction with the artificial limits of modern science.

Pauwels, who had edited the newspaper Combat after the war, had already spent several years investigating ‘alternative’ schools of thought, delving into the worlds of Swami Vivekananda, the orientalist René Guenon, Gurdjieff’s strange system of self-development and Breton’s own brand of dream reality. Bergier too had pursued an eccentric path. He had worked under the physicist André Helbronner, whose particular field of study was the transmutation of elements – in less abstract terms, alchemy. After Helbronner was murdered by the Nazis at Buchenwald, and Bergier himself had spent time at Mauthausen, Bergier became a secret agent, working with the Allies in the last days of World War Two. On one mission he discovered a secret cache of uranium, proof the Germans were working towards their own atomic bomb; later he wrote a book about his adventures.1

In the 1950s, Bergier’s name was linked to that of the weird-fiction writer H. P. Lovecraft, who had gained a critical acclaim in France denied him in the States. But the strangest item on Bergier’s CV was his meeting in 1937 with the mystery man Fulcanelli. The last of a centuries-long line of alchemists, and author of Le Mystere des Cathedrales (1925), the man called Fulcanelli – his real name was unknown – was thought to be an ‘adept’, a devotee of the Great Work and seeker of the philosopher’s stone. By most accounts he found it, survived the war and disappeared after the Liberation, never to be heard from again.2

They decided they should write a book, exploring their ideas. For five years they gathered material, haunting libraries, periodical rooms, searching through newspapers, scientific journals and obscure bookshops. Their book would show how forgotten disciplines like alchemy had parallels with developments in modern physics, and how this suggested that the science of the future might be altogether more like magic. ‘As a preliminary to understanding the present’, they wrote, ‘one must be capable of projecting one’s intelligence far into the past and far into the future.’3 So they pored over ancient texts, abandoned practices, strange reports of phenomena the official organs had ignored, and also devoured the latest scientific journals. Their publisher, Éditions Gallimard, expected a modest success. Pauwels’ critique of Gurdjieff had done fairly well. Even in the atmosphere of le nouveau roman, it seemed a decent readership still existed for works on magic, mysticism and the occult.

When the book finally appeared on the Parisian bookstalls, its effect was little short of amazing. France had a history of interest in the occult – it was only a decade since Gurdjieff himself had died – but Paris in 1960 was the capital of futility, nihilism and dreary ‘authenticity’. It was the Paris of Jean Paul Sartre and Albert Camus, of ‘nausea’ and ‘the absurd’, of alienation and of being engage, of black turtlenecks and Waiting for Godot. In such an atmosphere, a book on magic would be the last thing one would think would do well. But within weeks of its publication, Le Matin des Magiciens had both banks of the Seine talking about alchemy, extraterrestrials, lost civilizations, esotericism, Charles Fort, secret societies, higher states of consciousness, and the Hermetic Order of the Golden Dawn.

In the cool nihilistic milieu of Saint-Germain-des-Prés, the Beat Hotel and the Olympia Press, Pauwels and Bergier’s book, and soon after their magazine, Planete (1961–1969), had the effect of a flying saucer landing at Café Deux Magots. Even Le Monde took notice and ran two long articles on the success of Planete. Suddenly there were more things on heaven and earth than are dreamed of in your philosophy, Jean Paul. A new and exciting vision coupled science with esotericism and presented a living, fascinating and above all meaningful cosmos. According to the authors of this strange work, human beings could step out of the cramped limits of their ‘historical moment’ and stretch out into space. They could dive deep into the mind, hook up with Atlantis or tune into emanations coming from Alpha Centauri and points beyond. Science, dreaded enemy of bearded Beats and pipe-smoking existentialists, wasn’t bad. Linking alchemy and quantum physics, Gurdjieff and neurophysiology, Le Matin des Magiciens presented science in a swirling, intoxicating alliance with the occult. It was the way forward, which was also a recovery of the past, and a vindication of the present. ‘Only a contemporary of the future’, the authors wrote, ‘can truly be of the present’.4

Primed on the hallucinatory worlds of surrealism, the public were open to what the authors called ‘fantastic realism’. The message got across. People bought the book. The post-war years of aimless drift had created an appetite for something new, a hunger for worlds beyond the Boulevard Saint Michel. Le Matin des Magiciens, nearly six hundred pages long and filled with chapters like ‘The Example of Alchemy’ and ‘A Few Years in the Absolute Elsewhere’, went into many editions. When translated into English as The Dawn of Magic (1963), and in the States as The Morning of the Magicians, its success was repeated. By 1971 a Mayflower paperback edition quoted over 1,000,000 copies sold. There was even an American edition used as a primer for teaching French.5 And at the height of its popularity Planete had a bi-monthly circulation of 100,000 – impressive for a magazine that at 5.50 fr. was not considered cheap.

There had, of course, been other weird, cranky bestsellers. In 1950 Immanuel Velikovsky’s Worlds in Collision revived the catastrophe theory of cosmology, and claimed that in the past a comet sprung from Jupiter had nearly hit the earth, creating havoc, sinking Atlantis, and, among other things, ‘proving’ several miracles in the Bible. Lost civilizations had been a staple of occult thought since at least as far back as Madame Blavatsky. And in 1956 an eccentric Englishman named Cyril Henry Hoskins had a hit under the odd pseudonym Tuesday Lobsang Rampa with The Third Eye, The Autobiography of a Tibetan Lama, in which he tells of having his pineal gland opened through trepanning – an idea that would catch on with quite a few people in the sixties. There was no shortage of unusual books. But no one had put the pieces together – ‘correlated the contents of the mind’ as H. P. Lovecraft warns his readers never to do – into an overall vision of things, nor linked them with the latest advances in science, like quantum physics and genetics.

As Mircea Eliade, historian of religion, said of this ‘dawn of magic’, ‘what was new and exhilarating … was the optimistic and holistic outlook … in which human life again became meaningful and promised an endless perfectibility’. Man was called to ‘conquer his physical universe and to unravel the other, enigmatic universes revealed by occultists and gnostics’.6 He was also called on to create a new world, a better civilization, free of the prejudices and superstitions of the past. As Eliade recalls, the book made a reader feel that the most exciting moment in history was happening right then, and that he or she was a part of it. Pauwels and Bergier brought together the future and the past, science and mysticism, philosophy and the occult, with a powerful, inspiring optimism and a new vision of human society – just about everything the sixties were about. When, in 1969, the first man set foot on the moon, and half a million love children ‘set their souls free’ at the tribal gathering at Woodstock – the two events happened within weeks of each other – the occult decade came to an end as it had started, with Pauwels and Bergier’s vision of futuristic science and ancient wisdom.

MEETING THE MAGICIANS

I first came across The Morning of the Magicians in 1975. I was nineteen, living on the Bowery in New York City, working as a musician on the punk rock scene, surrounded by the debris of the sixties generation. Hippies still hung out in Washington Square Park, but by the mid-seventies they were mostly considered a joke. Yet in second-hand bookstores more interesting remnants of the counterculture could be found: The Tibetan Book of the Dead, Diary of a Drug Fiend, Steppenwolf, The Psychedelic Experience – and The Morning of the Magicians, which by this time had gained the status of an underground classic.

Too young to have taken part in the sixties revolution, I was fascinated by its traces, like the remains of some cultural Atlantis. I bought the book – the Avon paperback edition – captured by its strange, psychedelic cover. Gazing at the contents page, topics tumbled over each other like a waterfall of information. There was no central argument, except the belief that modern science, with its materialist, mechanistic vision, had too narrow a view of man and the world. The authors spoke of the philosopher’s stone, immortality, ancient spacemen, UFOs, the lost continent of Atlantis, ESP, precognition, higher consciousness. Odd bits of information and curious anecdotes were strung together in a breathless narrative. Pauwels (he did most of the writing) tells of a meeting with an alchemist – Fulcanelli again – at the Café Procope in 1953, and relates his experiences of an awakened state of consciousness. He tells of his time studying under the mysterious teacher Gurdjieff, and of his encounters with an assortment of esotericists. There were strange dreams of the future, mystical experiences, odd synchronicities and weird, fantastic cosmologies.

Few books that followed in the sixties occult revival weren’t indebted to it in some way. To list titles would amount to including several publishers’ lists for the years 1963 to 1969, but many people had their first encounter with Gurdjieff, the Golden Dawn, Madame Blavatsky and a host of other eccentric thinkers through reading Pauwels and Bergier. What is curious about the book now as I look at it is how it seemed to presage some of the central ideas that would dominate the decade. Ideas not only of an occult nature, but ones that would fuel the whole counterculture movement. Of course, not everyone in the sixties read The Morning of the Magicians – although it was very popular. And it is not a particularly deep book. The fact that it was badly researched, poorly documented and full of inaccuracies led critics to quickly dismiss it as a crank work, and gave it the reputation of being – in the words of one early reader who knew Pauwels and Bergier – ‘a masterpiece of confusionism’, as well as an ‘adroit commercial undertaking’.7 But in one sense that doesn’t matter. What interests me here isn’t whether what Pauwels and Begier wrote was true, but the influence it may have had on the decade that followed. If there is anything like a zeitgeist or Jung’s collective unconscious, one needn’t have read the book to have somehow picked up on some of the ideas it discussed.

SPACE GODS FROM THE STARS

One theme of The Morning of the Magicians that would have a profound influence on the mystic sixties is the idea that in the ancient past earth had been visited by extraterrestrials – that, in fact, our evolution from apes to human beings was a direct result of contact with these visitors from the stars. ‘We do not reject the possibility of visits from the inhabitants of another world,’ Pauwels and Bergier wrote, ‘or of atomic civilizations that vanished without leaving a trace …’8 In ufology, this is known as the ancient space god theory.

The idea that the earth had been visited by aliens in the ancient past burst upon popular consciousness in the late sixties, giving rise to extremely successful books, television shows and films. The hit psychedelic movie of the decade, Stanely Kubrick’s 2001: A Space Odyssey (1968), was a direct result of it. The film was based on two earlier works by the science-fiction writer Arthur C. Clarke: his short story, ‘The Sentinel’ (1950), in which a four-million-year-old extraterrestrial artefact is discovered on the moon; and his novel Childhood’s End (1954), in which mankind is ‘harvested’ by a superior alien race, as the seed from which a godlike mutant consciousness will emerge. With its mind-blowing special effects finale, the film soon became a favourite with hippies, frequently blitzed on LSD.

But the idea had in fact been around for some time. In a general sense it can be seen as an example of the perennial myth of a golden age, an idea that would gain much currency with the counterculture as the sixties moved on and anticipation of the Age of Aquarius grew. In this sense it goes back to Plato and the story of Atlantis, found in the late dialogues Timaeus and Critias, about which we will hear more later.

Others spoke of a golden age as well. In The Secret Doctrine Madame Blavatsky said that mankind descended from previous inhabitants of the planet, what she called ‘root races’, who lived on Atlantis and another lost continent, Lemuria, which existed somewhere in the Pacific. Later, the idea that mankind was somehow ‘seeded from the stars’ found its way into theosophical doctrine. Annie Besant, who inherited the leadership of the Theosophical Society after Blavatsky’s death, claimed that man’s rise from bestiality was accomplished with the help of visitors from Venus.

Another writer who suspected that aliens had an interest in mankind was Charles Fort, who plays a large role in TheMorning of the Magicians (Pauwels and Bergier devote a whole chapter to him). In the early part of the last century, Fort, an ex-newspaper reporter, spent more than twenty years scouring the stacks of the New York Public Library in search of strange facts and weird mysteries. In his classic Book of the Damned (1919), he remarked that ‘we are property’, and speculated that the earth might be owned by some more advanced extraterrestrial civilization, who check up on their real estate every now and then.

Science fiction had a hand too. In 1944 Ray Palmer, editor of Amazing Stories, one of the best science-fiction pulp magazines on the stands, printed a story, ‘I Remember Lemuria’, by one Richard S. Shaver. In it Shaver told of a civilization of ‘deros’ – detrimental robots – living in an underground world. Deros were the secret rulers of the planet, enslaving mankind with mind-controlling rays emanating from their hidden empire. Soon after, Palmer was inundated with letters from readers who claimed that Shaver’s story wasn’t fiction but fact, and that they too had encounters with the deros – shades of the alien encounter stories of our own time. Palmer eventually devoted an entire issue of Amazing Stories to ‘The Shaver Mystery’, which by this time he claimed was not invented. Taking a leaf from C. G. Jung’s book, Palmer declared Shaver’s tales of an underground race were racial memories of an ancient civilization that had once ruled the planet. In 1947, three years after Palmer first published Shaver’s tale, Kenneth Arnold, a civilian pilot flying in western Washington State, reported seeing strange aircraft in the sky. The modern age of flying saucers had begun, and other writers continued the theme.

In a chapter of The Morning of the Magicians called ‘The Vanished Civilizations’, Pauwels and Bergier give evidence for visits from alien civilizations in mankind’s past, hauling out a barrage of ancient mysteries that have become the staple fare of the genre: the Pyramid of Cheops, the great heads of Easter Island, electric batteries discovered in the Baghdad Museum, the famous Piri Re’is map that dates from 1513 and shows the coast of Antarctica as it would look free of ice, and the strange figures on the plain of Nazca in Peru, to name a few. All suggest to Pauwels and Bergier that it was possible that in the past the planet was visited by beings of a higher, more technically advanced civilization. (As I am not concerned with their proofs but with their thesis, I leave it to the interested reader to follow their argument.) A few years later, in One Hundred Thousand Years of Man’s Unknown History (1963), Pauwels and Bergier’s countryman Robert Charroux continued the theme, adding the idea that Sodom and Gomorrah had been destroyed by an atomic explosion, and that the Ark of the Covenant was an electric condenser. Although to their many readers these speculations were shattering, they were really an example of a style of thought called Euhemerism, which explains supernatural mysteries in terms of ordinary fact. Euhemerus, a Greek thinker of the third century BC, believed that the gods were humans who were divinized after death. In this sense there is nothing mystical about the idea that the gods of ancient peoples were really extraterrestrials. What made them gods to early humans was their advanced technology, rather like old stereotypical stories of white hunters encountering primitive tribes, who revere them because of their ‘thunder sticks’. That the Ark of the Covenant was really an electric condenser constitutes no proof of God. If it were true, all it could show is that the kind of technology we associate with the modern age was available to people in the past. As Antoine Faivre, who holds the chair in the History of Esoteric and Mystical Currents in Modern and Contemporary Europe at the Sorbonne, remarked, ‘One of the tricks of Le Matin des Magiciens was to present religious mysteries as scientific enigmas, and scientific enigmas as sacred mysteries.’9

The idea of ancient astronauts sat around in the zeitgeist for a while, with several articles devoted to it appearing in Planete. Even as respected a scientist as Carl Sagan speculated that ancient alien encounters might have happened.10 But then, in 1969, it really caught fire. In 1967 a hotel manager in Davos, Switzerland, working feverishly through the night, produced a manuscript which, he said, would shatter ‘the base on which a mental edifice that seemed to be so perfect was constructed’. Erich von Daniken had been many things in his life: waiter, bartender, ship’s steward. He had even been arrested for stealing from an innkeeper and a Boy Scout camp. But by the early seventies none of that mattered. By then he was one of the most popular authors on the planet, with 42 million copies of his books sold round the world.

The work that got the von Daniken phenomena started was entitled in the original German edition Erinnerungen an die Zukunft (‘Memories of the Future’). It became better known in its English translation, Chariots of the Gods?, which carried the suggestive subtitle, ‘Was God an Astronaut?’. Von Daniken, who said he wrote the book at the Rosenhugel Hotel while his guests slept, submitted it to Econ-Verlag, its eventual publisher, in 1967. In March 1968 it appeared in the bookstores, with a simultaneous serialization in a Swiss newspaper. By December of that year it was a bestseller in West Germany. In the meantime, however, von Daniken had been arrested for fraud. Devoted to getting as much hands-on experience of the ancient mysteries as he could, he took trips to Egypt, the Middle East, and North and South America, which, unfortunately, on his salary as hotel manager he couldn’t afford. Deep in debt, he falsified bank accounts and credit references in order to obtain loans. In 1970 he was convicted of embezzlement, forgery and fraud, and was sentenced to three and a half years in jail with a fine of 3,000 francs. He served only a fraction of his sentence, and by that time the money didn’t matter.*1

In 1969 the first English translation appeared. The following year Putnam’s published the book in the States. In 1971 Bantam released a paperback in a first run topping 200,000 and a film version of the book was produced in Germany. Two years later American film producers became involved. On 5 January 1973 ‘In Search of Ancient Astronauts’ was aired in the United States on NBC TV – a programme which I, and a few million other Americans, watched. Sales immediately picked up: Bantam recorded that in the days following the broadcast more than 250,000 copies of Chariots of the Gods? left the bookshops. More films based on the ancient spacemen theme followed, as did more television shows, and more paperbacks by a host of writers who knew a good thing when they saw it.

Von Daniken, however, was chary about his influences. There’s no mention of Pauwels and Bergier, or their countryman Robert Charroux, in Chariots of the Gods?, even though von Daniken’s evidence would be very familiar to readers of The Morning of the Magicians: Von Daniken basically lifted material like the Piri Re’is map and the figures on the Nazca Plain from Pauwels and Bergier. Of course, Pauwels and Bergier themselves are often less forthcoming than one would like, and Charroux is not an exemplar when it comes to naming sources. In a later book, The Mysterious Unknown (1972), he claims to receive his information direct from the Master of the World.

In a hectoring, bombastic style, Daniken thumps out his evidence for our extraterrestrial origins. ‘It took courage to write this book,’ he tells his astounded readers, ‘and it will take courage to read it.’11 Perhaps, although patience may be a more valuable virtue. The Morning of the Magicians may be a ‘masterpiece of confusionism’, but at least it is written with verve and style. Von Daniken reminds one of a pub pontificator, laying down the law with a slam on the bar. Exclamation points and rhetorical question marks abound: ‘Will man dominate space one day? Did unknown beings from the infinite reaches of the cosmos visit the earth in the remote past? Are unknown intelligences somewhere in the universe trying to make contact with us?’12

Enough. What interests us here is exactly what those ancient astronauts did when they met our ape-like ancestors? In the introduction to Chariots of the Gods? Von Daniken claimed that

… our forefathers received visits from the universe in the remote past, even though I do not yet know who these extraterrestrial intelligences were or from which planet they came. I nevertheless proclaim that these ‘strangers’ annihilated part of mankind existing at the time and produced a new, perhaps the first, homo sapiens.13

In a chapter called ‘Fiery Chariots from the Heavens’, von Daniken goes into greater detail:

Dim as yet undefinable ages ago an unknown space ship discovered our planet … Obviously the ‘man’ of those times was no homo sapiens, but something rather different. The space men artificially fertilized some female members of this species, put them into a deep sleep … and departed. Thousands of years later the space travellers returned … They repeated their breeding experiments several times until finally they produced a creature intelligent enough to have the rules of society imparted to it … the space travellers destroyed the unsuccessful specimens … They wiped out the freaks and saw to it that the remainder received the basic requirements for a society capable of development.14

This is about as off-the-wall an account of the beginnings of civilization as we can get. However, von Daniken’s odious speculation that, thousands of years after artificially inseminating some sub-human she-apes, the aliens returned and wiped out the unsuccessful offspring, allowing the true Homo sapiens to prosper, was not too far-fetched – as events in the Third Reich thirty years earlier had shown. But as we will see, one needn’t have looked that far back in history to find an interest in the idea that a new man was in the offing, and that for him to prosper, the old man would have to go. Along with many other esoteric ideas, the notion became quite popular among the Aquarian generation. By the mid-sixties, the notion that a new man was brewing amidst the paisley and day-glo was commonplace. Ancient astronauts then were not only a symbol of a forgotten golden age, but a signpost to the future.

HERE COME THE MUTANTS

Related to von Daniken’s thesis is another theme of The Morning of the Magicians that impacted on the sixties: the idea of some great leap in human consciousness, an evolutionary mutation that was about to take place, if it hadn’t already begun, and which would result in the new man. In a section of The Morning of the Magicians, called ‘Some Reflections on the Mutants’, Pauwels and Bergier give evidence for their belief that human beings – some of them, at least – are about to enter what they call an awakened state.