Convergence Station: Esalen Institute
UFOs were reportedly invoked at the Esalen Institute, witnessed by affluent attendees, including journalist Ross Coulthart. However, interest in UFOs at Esalen dates back decades. The first significant UFO conference took place in 1975 and was so secretive that it was held off the premises at a private ranch in Sonoma County. Just a year after the second UFO conference, John Mack visited and encountered Stanislav and Christina Grof, famously stating, “They put a hole in my psyche and the UFOs flew in.” Diana Walsh Pasulka has since led events at Esalen, which some argue played a pivotal role in shaping the New Age movement, where paranormal and psychic phenomena have always been open topics of discussion.
It’s noteworthy that “The Nine,” a group of channeled entities, were consulted by Esalen’s founders regarding staffing decisions. These entities are likely the same ones discussed by Peter Lavenda in his works on occultism and UFOs, particularly with Tom DeLonge. “The Nine,” thought to be gods or aliens, were channeled in the 1950s with the assistance of a notorious MKUltra scientist who explored techniques such as hypnotism, shamanism, mind-altering substances, and electromagnetism to manipulate consciousness.
Additionally, Gregory Bateson—a figure with connections to OSS black propaganda and credited by the CIA as a catalyst for its formation—was deeply involved in early LSD research and spent a significant part of his life at the Esalen Institute. Bateson was a respected academic known for his contributions to various fields, including schizophrenia, AI, gender identity, and climate change. He also had ties to Carl Sagan and participated in the questionable NASA-funded dolphin experiments conducted by John C. Lilly, during which Lilly used LSD on himself and the dolphins, believing he could communicate with them telepathically. Lilly’s work raised ethical concerns, including the welfare of the dolphins involved. He later became addicted to ketamine and authored books claiming telepathic links to extraterrestrials. The question remains: was Lilly an unwitting subject of an experiment, or did Bateson support this unconventional “science”?
I find Gregory Bateson particularly fascinating. He is reported to have advocated for a new intelligence unit to address the dangers posed by nuclear proliferation immediately after the bomb was dropped. While he correctly recognized this existential threat, his proposed solution—information warfare—seems to stem from his expertise in propaganda.
Skepticism surrounds Bateson’s possible involvement in MKUltra. Although conclusive proof may be elusive due to the destruction of evidence, it’s known that attendees of the Macy Conferences included MKUltra scientists, and his wife, Margaret Mead, was part of an organization that acted as a CIA front. It’s reasonable to suspect that Bateson was involved in covert activities related to influencing public thought and potentially even mind control.
Bateson’s public discourse on existential threats can be perplexing. One research paper quotes him warning that three main factors threaten humanity: our dependence on advancing technology, population growth, and the nature of our thinking. Yet, the irony is palpable—how does he reconcile his pioneering role in AI research with concerns over technological dependency? Furthermore, while he seems to advocate for curbing population growth, this viewpoint only holds weight if we disregard the potential of more sustainable energy sources like nuclear fusion, leaving room for debate on whether overpopulation or energy investment is the true challenge. His final point about thinking is even murkier; a propagandist dictating how we should think raises red flags.
In summary, the situation at Esalen Institute may not be as straightforward as it appears. Influential cults have been engaging with concepts of ascended masters and extraterrestrials since at least the 1920s, and the roots of psychedelic research reach back to the 1930s—not just the 1960s or 1950s.
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Your post raises a lot of intriguing points about the Esalen Institute and its connections to various historical figures and movements, especially regarding the intertwining of New Age philosophies, the exploration of consciousness, and government-sponsored projects like MKUltra. It’s fascinating how Esalen has served as a hub for such unconventional ideas and influential personalities, creating a unique intersection between psychology, spirituality, and even alleged paranormal phenomena.
The references to “The Nine” and their connections to the founders of Esalen suggest that there could be a deeper cultural and psychological narrative at play, one that might involve manipulation and control under the guise of enlightenment. This raises important questions about the intent—are these gatherings truly about expanding human consciousness or are they more about steering perceptions and beliefs for potentially nefarious purposes?
It’s alarming to consider figures like Gregory Bateson, who straddled both academic respectability and potentially dubious governmental interests. Your skepticism about his critiques regarding existential threats is warranted, especially considering the ambivalence in his own career regarding technology and warfare. The notion that someone profoundly involved in the psychological and technological realms would simultaneously warn of their consequences is contradictory, leading to a suspicion that there may be ulterior motives at work.
You rightly point out the historical context of psychedelic research and the connections between influential figures and cult-like practices. This suggests a possible continuity of thought and behavior that warrants further investigation. The relationships between these figures hint at a broader narrative of how spirituality, science, and even politics intersect, often in ways that may not be benign.
It’s essential to approach these topics with a critical mind, acknowledging the historical complexity and the layers of influence that may not be immediately visible. Your call for caution is sensible, as the evolution of the New Age movement and its connections to darker elements of 20th-century history should encourage scrutiny rather than blind acceptance.
Overall, Esalen’s legacy is a compelling case study in how spaces for personal and spiritual exploration can also be potential breeding grounds for influence and control. The exploration of these themes serves a necessary purpose in understanding not just the past, but also the implications for our current discourse on consciousness, technology, and power. Thank you for sharing these thought-provoking insights!