The devilish reputation Ouija boards enjoy in horror films is a relatively new phenomenon. In the Victorian era, they were regarded by “psychical researchers” as something to be embraced in a spirit of calm scientific inquiry, while Spiritualists saw in them a means of reaching out to those who’d passed into the “Summerland,” an anodyne realm of sweetness and light.
While these were the dominant attitudes of the day, the idea of spirit communications has always been fraught with a sense of the uncanny, tainted even by an association with witchcraft and the Devil. We’ll see this element already present in those first communications of the Spiritualist movement, the dialogues the Fox sisters with an unseen presence at first presumed to be a sort of devil.
As we saw in our previous episode, spirit-boards represent a particular danger to those with psychologically fragile constitutions. Beyond the instances of obsessive madness detailed previously, this episode examines a handful of cases from the 1920s and ’30s involving actual bloodshed — murder, suicide, and explicit invocations of the Devil.
Of course these remained isolated incidents, and historical distrust of the Ouija was generally low, and all but non-existent during the spiritual and occult explorations of the 1960s. But all of this would soon change with William Peter Blatty’s 1971 novel, The Exorcist, and its 1973 cinematic adaptation, both of which famously depict the Ouija board as a channel through which the Devil enters.
Some listeners may know that Blatty’s novel was inspired by actual reports of an exorcism that took place in America of the late 1940s, one involving a teenage boy rather than girl, a change Blatty said he’d made to help preserve the privacy of the boy.
Within the last decade, as individuals involved in these incidents have passed on, more information on this case has made its way to public scrutiny. In the last half of our show, we examine the role spirit-boards and Spiritualist practices played in these events as revealed by a day-to-day log kept by the lead exorcist during the rites . Mrs. Karswell reads for us the passages from the journal.
An element Blatty wove in with this source material was a specific identity of the demon possessing his fictional victim — Pazuzu, an ancient Mesopotamian wind spirit bringing dro ught, famine, storms, and all manner of ill fortune. As this figure was digested into pop culture over the next decades, a version of its name, “Zozo,” would eventually appear in the early 2000s as a destructive entity often channeled by unwary Ouija user. We take a look at this bit of evolving web-lore, showcased in paranormal shows, like Ghost Adventures and at the heart of the 2012 indie horror film I am Zozo.
During the Satanic Panic, the notion of Halloween as a Satanic High Holy Day came to prominence, but the elements necessary to this mythology were set in place much earlier.
This episode focuses particularly on the early years of Wicca, some missteps in disassociating the movement from Satanism, and early evangelical personalities spinning “ex-Satanist” yarns from this material, which is to say, we focus particularly on the 1960s Occult Revival up to and including 1973. To set the mood for the era’s pop occultism, we hear some audio snippets by records released by witches, Louise Huebner, Gundella the Green Witch, Barbara the Gray Witch, and Babetta, the Sexy Witch.
Back of Barbara the Gray Witch 1970 LP
We first have a quick look at Anton Lavey’s creation of The Church of Satan in 1966. While this sketched out cartoonish tropes of the Panic narrative, Lavey’s carnival-barker style and insistence that there was no actual Satan in his school of Satanism, undermined the influence he might have among all but the most credulous and paranoid.
The real roots of the Panic lay not in Lavey’s publicity stunt, which in the wider historical context was a mere flash in the pan, but in a much older idea conceiving witchcraft and Devil worship or traffic with demons, a notion that held sway for more than seven centuries and therefore not to be quickly rooted out by modern Wiccans.
Some of the sticking points here are rooted in 19th and early 20th century writings on witchcraft by the American folklorist Charles Leland and British Egyptologist Margaret Murray, and their “witch-cult” concept regarding witchcraft as an underground survival of ancient pagan religion. Problematic here too were their identification of the deities of this religion as “Lucifer” (Leland) and “The Horned God” (Murray).
We then turn to Gerald Gardner, the British civil servant, who in his retirement got the whole Wiccan ball rolling, declaring in the early 1950s, that he had been initiated into the ancient mysteries of this witch-cult by members of a surviving Coven in the New Forest region. In particular, we examine the way in which Gardner’s emphasis on UK traditions within Wicca, strengthened an association between Halloween and witches (despite virtually no mention of witch gatherings actually occurring on Halloween in earlier historical writings).
Sibyl Leek and her jackdaw “Mr. Hotfoot”
We then have a brief look at Sybil Leek, first acolyte of Gardnerian Wicca in the US, and darling of 1960s journalists. (Leek was profiled in our 2019 Halloween episode, “All of Them Witches.”) As the United States was the birthplace of the modern Halloween, Leek’s insatiable engagement with the press around that time, did much to strengthen the idea of Halloween as a singularly important time for witch gatherings and ritual. She also provides Halloween recipes!
By the 1960s, Wicca had branched into two paths, Gardnerian and Alexandrian, the latter named for the British witch Alex Sanders, who with his wife Maxine, headed a coven in London. Sanders has much to do with continued confusion between Wicca and Devil-worship thanks to his indiscriminate pursuit of media interest inclined to titillate audiences with the old diabolic model. We discuss his involvement with the British band Black Widow and their Satanic sacrifice stage-show, publicity involvement in the film Eye of the Devil (1966) , and his feature role in the documentary Legend of the Witches (1970) and mondo “documentary” Secret Rites(1971).
Sanders in “Secret Rites”
Just as Wicca originated in the UK, only later to be embraced in the US. fraudulent ex-Satanist testimonies were first told in Britain. In 1970 Bristol-born Doreen Irvine began relating stories of her involvement in the occult, tales that took their final form in her 1973 publication From Witchcraft to Christ. We hear a bit of her tale of teenage street-life, drugs, and prostitution leading to Satanism, her claims to curious supernatural abilities, and her crowning as the “Queen of the Black Witches” on the Dartmoor moor. As well as her warnings about celebrating Halloween.
While the ex-Satanist narrative, never really caught on in the UK, it hit the big time with American Mike Warnke’s 1972 book purporting to document his experiences in Satanism, The Satan Seller.
Mike Warnke in his early days.
While Warnke’s fraudulent stories garnered him celebrity in the early days of the modern evangelical movement, by the late 1970s, he had reinvented himself as a popular Christian comedian. He did, however, revisit the theme once the Satanic Panic got rolling, with the 1979 release of the album “A Christian Perspective on Halloween.”
We hear his Satan Seller narrative of a good Midwestern boy corrupted by drugs in a California college, eventual elevation to High Priest within global Satanic underworld, eventual self-destruction through drugs leading to a stint with the Navy, during which he’s saved. Along the way, are some bizarre details about his fingernails, strange ordinations in real-world sects, and eventual exposure and fall within the evangelical community.
Another evangelical making the rounds with ex-Satanist stories in in Warnke’s day was John Todd, who began spinning his yars tales around 1968 in Phoenix. We only briefly discuss Todd as he really hits his stride outside our timeframe, namely, in the late ‘70s when his story of involvement in a Satanic underworld reached its greatest audience via Jack Chick comics.
We wrap up the show with a look at some early collaborators with Warnke in the the occult fear-mongering business — David Balsiger, Morris Cerrullo, and Hershel Smith (AKA “the Skin Eater) as well as their collaboration on the legendary “Witchmobile,” an “anti-occult mobile unit” that roamed the US and Canada from 1972 to 1974.
Messages delivered by the extraterrestrials Ashtar and Orthon to Contactees of the 1950s represented a sort of repackaging of 19th-century Theosophy, a philosophical descendent of the Rosicrucianism of the 1700s.
After our previous epiosde examining George King of the Aetherius Society, this episode looks at two other Georges of the Contactee movement, George van Tassel (channeler of Ashtar) and George Adamski (allegedly visited by Orthon).
We begin with a look at George van Tassel’s pre-Contactee life in Southern California during which he worked in aviation, a path that led to him taking ownership of a tiny airstrip in the nearby desert, Giant Rock Airport, named for the landmark boulder beside it.
We hear about van Tassel’s early involvement in a metaphysical group, The Brotherhood of the Cosmic Christ, and his progression into channeling messages from Space People. By 1953, he claimed to have encountered a Venusian by the name of Solganda, who welcomed him into his space craft. We hear some amusing details revealed in interviews with the Contactee-friendly radio host Long John Nebel. (Nebel’s late-night show, Partyline, out of New York anticipated paranormal shows like Art Bell’s Coast to Coast and are well worth checking out.)
Chief among the Space People van Tassel claimed to contact was Ashtar, whose messages were largely devoted to warnings about humanity’s ill-fated dabbling with nuclear weapons. Strangely, messages from Ashtar began to be received by other channelers even in van Tassel’s day, and he continues to be channeled in New Age circles to this day.
Van Tassl’s Integratron under construction and Giant Rock Spacecraft Convention.
We also hear about the Giant Rock Spacecraft conventions van Tassel hosted from 1953 to 1977, and about the Integratron, a domed construction van Tassel claimed would function as a sort of time machine or rejuvenator of the human body. Unsurprisingly, the plans for the latter were provided by the Space People.
We next look at the first Contactee to supposedly meet a being from space, George Adamski. His connection to Theosophy is particularly obvious and is illustrated through newspaper excerpts read by Mrs. Karswell, in which Adamski represents himself as an esoteric teacher from Tibet or Egypt (take your pick).
While continuing to publish metaphysical pamphlets in the late ’40s, Adamski was becoming more obsessed with space, including both astronomy and astral experiences of a more cosmic nature. He relocated to a camp owned by one of his students at the base of Mount Palomar, where he set up a telescope and was sometimes mistaken by visitors to the famous observatory on Palomar’s peak as a professional associate of the astronomers (something he actively encouraged).
After producing, the first of his UFO photos in 1947, and 1950, Adamski arranged a saucer scouting expedition with friends and students, during which he claimed to have met Orthon. We hear Adamski himself describe this meeting to Long John Nebel and about some curious clues and photographs left in Orthon’s wake — including the much debated bell-shaped flying saucer photos published in his 1953 book, The Flying Saucers Have Landed.
Orthon & Adamski
Even at the height of his fame, rumors swirled within the flying saucer community that Adamski was a fraud, but alongside this are slightly mitigating reports by acquaintances that he occasionally confessed as much, while pleading that it was all in support of redemptive spiritual truths.
Oddly, perhaps — this brings us to the Rosicrucians, a movement influential upon Theosophy, and one founded upon a sort of hoax, more or less confessed to by its founder, the German Lutheran theologian Johann Valentin Andreae.
It’s believed that Andreae was behind at least the first publications mentioning Rosicrucianism, a series of anonymous pamphlets that appeared in Germany between 1614 and 1617. In these, it was implied that a hitherto unknown body of knowledge, an amalgam of alchemy, hermeticism, Christian mysticism and Kabbalah had been gathered by the brothers of the Rosy Cross, themselves followers of a 14th century seeker named Christian Rosenkreuz, (German for “Rose Cross”). Many Enlightenment-era scholars inspired by Rosicrucian ideals and not privy to the hoax went on to dedicate well intentioned projects dedicated to Rosicrucian ideals — all similar to Adamski’s notion of good teachings brought by imposters.
The similarity between the notion of hidden Rosicrucian adapts and the Masters of Theosophy did not go unnoticed by the movement’s leading light, Helena Blavatsky. In writing about the 1842 novel Zanoni by Edward Bulwer-Lytton, she described the characterization of the Rosicrucian hero Zanoni as a perfect description of Theosophy’s hidden Masters of her.
Stranger still, it’s believed that Blavatsky’s notions of a sort of “higher science,” a technology that manipulates subtle spiritual energies, seems to have been directly influenced by Bulwer-Lytton’s 1871 novel, The Coming Race and its concept of the “vril,” used by hidden survivors of a an advanced civilization comparable to Blavatsky’s Atlanteans. A comparison to the mysterious powers channeled by van Tassel’s Integratron is naturally mentioned here.
We wrap up with a look at A.M.O.R.C. (The Ancient Mystical Order Rosae Crucis) a uniquely American Rosicrucian organization known for its flamboyant advertisements for cosmic know-how published in the backs of magazines of the 1940s and 50s. Founded in 1915, this group of media-savvy adepts also went on to produce some particularly peculiar records in the 1960s, which we hear sampled at the closing of the show.
The esoteric teachings of Theosophy, particularly those regarding Venus, were surprisingly influential on the tales told by flying saucer Contactees of the 1950s and ’60s.
We begin with a quick review of Theosophy and its principles as defined by the Russian international adventurer Helena Blavatsky in the later decades of the 19th century. Blavatsky had worked as a spirit medium and transformed Spiritualism’s spirit guides, into what Theosophy calls its Masters of Ancient Wisdom, advanced adepts from the East secreting themselves primarily in the mountains of Tibet — beings after which the spiritually evolved “Space People” of the Contactees were patterned. Theosophy’s myths of previous technologically advanced but morally or spiritually flawed civilizations like those of Atlantis or Lemuria also also offered a framework for Contactees who believed mankind faced a similar dilemma under the Cold War threat of annihilation.
Venus was regarded as the most significant and spiritually advanced of the planets by the Theosophists. In its guise as the “morning star,” it became a symbol of esoteric illumination and the dawning of a new illuminated era. It also played a significant role in Theosophy’s spiritual hierarchy as a home to advanced beings including the figure of Sanat Kumara, a Master advanced to the level of deity. Unsurprisingly, Venus was also the home-planet to the majority of Space People encountered by the Contactees.
Key players in the Contactee movement coincidentally all shared a first name: George Adamski, George van Tassel, George Hunt Williamson, and George King, the only Brit among the Americans, and the primary subject of this episode.
Before discussing King and his experiences, we take a brief side-trip to discuss another, slightly later Contactee, who provided a bit of audio used in our opening montage, a clip from a 1957 record he sold at his saucer talks called Authentic Music from Another Planet. Along with his bizarre recording of musical scores he claims to have received telepathically on Saturn, Menger is of interest for his marriage to a woman from Venus, or at least the alleged reincarnation of a past-life lover from Venus.
Menger’s book featuring the Venusian, Marla.
George King, a taxi driver from London, arrived upon the scene a few years later than our other Georges, but his teachings hew closest to Theosophical doctrines. Some of this, no doubt, is due to the influence of his mother, who was known locally as a healer and clairvoyant. We hear some clips from a May 21, 1959 episode of the BBC show “Lifeline,” in which he demonstrates his technique of channeling extraterrestrial intelligences, including that of a Master from Venus named Aetherius, whose name is represented in the organization King founded in 1959, The Aetherius Society.
In the interview King also discusses another extraterrestrial who came to him in the early days of his career as a Contactee for the purposes of teaching him the channeling techniques he would need. In keeping with Theosophical bias, the earth body this teacher had taken is that of sage from India.
King also discusses his relationship with the “Master Jesus” (another resident of Venus) and a meeting between his mother and Jesus on a spacecraft, during which Jesus blessed King’s book, The Twelve Blessings, a foundational text of the Aetherius Society.
George King wearing his transmission goggles. (via Aetherius Society)Channeled messages to date in 1975. (via The Pantagraph)
Another Theosophical principle King seems to have embraced is Blavatsky’s notion of a “higher science” using technology to manipulate subtle, spiritual energies (something present in her descriptions of Atlantis and Lemuria). In King’s case, this concept lies behind his invention of “prayer batteries” used to capture and then deploy where needed the spiritual energies emitted during group prayers conducted by the Society.
King also takes the Theosophical myth of Atlantis and goes it one better. Rather than a continent being destroyed through human evil, a whole planet by the name of Maldek, he says, was destroyed in a similar manner eons before man was present on earth. The actual asteroid belt between Mars and Jupiter he regards as Maldek’s ruined remains.
We close with some considerations regarding the Pentagon’s release of reports of “unexplained aerial phenomena” this spring. Included is a clip from the 1960 song “When You See Those Flying Saucers” by The Buchanan Brothers.
