Chapter 4
MRS. BUELL MULLEN - 1967
What was to become the saga and soap opera of remote viewing probably began
in 1967, a year of great changes in the world at large and in my life's
directions as well.
As already mentioned, this was the year I took the decision to resign from
working at the United Nations. The purpose of the resignation was to depart
from wage-slavery and somehow to become self-employed and learn to exist
solely on my own creative activities.
Resigning my permanent contract with the United Nations Secretariat was
a long-drawn-out process, because a two year advance notice was required.
I started that procedure in April 1967, changed my mind twice, but ultimately
went through with the resignation and was then unemployed as of April 1969.
Had I not become "self-employed," then remote viewing would never
have come about for I would not have been free to, or even would have thought
of, working in parapsychology labs.
Now, as you read through the following chapters, you will see that the
real story of remote viewing is not mine alone.
It is actually the story of the very many wonderful and fascinating people
who made it possible. Ultimately, it is also the story of those who decomposed
it -- or at least of those who fell into those circumstances which eventually
undermined it.
I met the first of the fascinating people in 1967 in the form of two totally
wonderful ladies. When judged against any standards, both were fabulous.
The first of these was Mrs. Buell Mullen, the second Mrs. Zelda Suplee.
Both are dead now and few in the world will ever note their having existed.
But both breathed renewing life into my soul when it faltered, and mere
words hardly suffice to reveal my many debts to them.
Buell had been born in 1901 to a wealthy Chicago family, part of the influential
Chicago 400 families' network within the worlds of politics and finance.
She grew up under the best auspices. Which means not only that she had
advantages, but was extremely well-connected among the high and mighty --
but behind the scenes. For she was a female and in her time and social
circles females were behind the scenes where they were expected to remain
if they were properly brought up.
The whole of this was a bane in Buell's life, and she complained of it
many times.
She properly married, of course, but then scandalized her family first
by obtaining a divorce, second by becoming an artist in order to, third,
earn her own living. Back then, women of her social class did not work
to earn their own living.
Buell's art was astonishing. As it developed she ultimately devised enormous
murals on stainless steel panels and used virtually indestructible epoxy
paints. She was the first to utilize such paints as an artistic medium,
and thus attracted the grateful attention of those who had developed them.
She was relatively famous for this innovation, and was a leader in the
various mural associations in the United States. Many of her quite dynamic
murals exist in South America, Europe and the United States. A good example
of one can be found in the Library of Congress.
When I met her, although famous as an innovative female artist, Buell was
already suffering debilitating neurological disorders from long exposure
to the highly toxic fumes from the liquid form of the epoxy resins.
It was increasingly difficult for her to walk, and she could no longer
lift the heavy machines used to etch the stainless steel panels. She hired
me to do this work. I became her student and friend.
In spite of her increasing afflictions, Buell's zest for life remained
undaunted. One of her favorite topics was psychic phenomena. Buell also
entertained, giving large sit-down dinner parties in her glamorous studio
on Central Park South, it's tall windows facing on Central Park.
An extensive collection of very amazing people attended her parties and
dinners. Some of these were soon to play substantial roles in my life.
Among these were Dr. William (Bill) Bennitt, then Dean of the School of
Electrical Engineering at Columbia University, and his fabulous wife Vy.
The Bennitts were utterly fascinated with psychics and psychic phenomena.
Indeed, Vy "collected" psychics, presented them at dinner parties,
and generally facilitated their sittings and demonstrations. Vy favored
British psychics and mediums of which there seemed to be an endless supply.
The Bennitts brought a good selection of them to the States were they could
strut their stuff through readings and seances. Thus, I met a whole lot
of British psychics.
Through the excellent social auspices of the Bennitts and especially of
Buell Mullen, most of the psychics were funneled toward individuals of standing
and wealth very many of whom paid for psychic readings and advice.
And for the first time in my life, I was able to witness the actual but
hidden extent of the demand for psychics among the wealthy, among politicians,
Wall-street types, culture gurus, and even among the very powerful.
I, of course, was not yet a "noted psychic," and indeed such
had never dawned on me or on anyone else. I was an artist, but one who
was socially acceptable because I could dress well, was comfortable among
high-society types, and knew which fork to use at dinner.
But it was actually only as Buell's protégé that I was accepted
at all among her social set.
In this social ambiance, I was soon to learn that British psychics are
among the biggest gossips in the world.
And from Vy's collection of them I occasionally heard references to the
use of psychics by, of all things, MI5 and MI6, the two top-dog British
intelligence services.
It was also said, by several British psychics, that the British Customs
Service also utilized psychics to help spot illegal aliens and illegal cargo
being imported into the Kingdom.
I was at first somewhat flabbergasted and didn't believe the gossip. But
as Vy collected additional mediums, the same gossip kept coming up occasionally.
So I asked Buell about this. "Oh, yes," she informed me. "Everyone
on the inside of things know this although they will deny it publicly.
Both Hitler and Churchill tried to use them. Many national leaders consult
psychics before they make important decisions. The Russians are trying,
too, and have been trying for a long time."
"C'mon, Buell. How do you know this for sure?"
"Well, for one thing, I've arranged meetings with mediums for Madam
Chiang Kai Shek, on behalf of herself and the Generalissimo. Madam knows
everything throughout the world. And she and I have had long talks. Madam
has her OWN intelligence service, you know, and the Generalissimo has his
own, too."
And indeed, both Madam and the Generalissimo had sat in Buell's studio
to have their portraits done on stainless steel."
But what Buell next said simply blew me away.
"In the '30s before the War, our own military were interested in psychics.
They came to New York and went around talking to those I knew. They also
came to talk to me several times, so I know of this interest for a fact."
So I asked: "How do you know they WERE from the military? Did they
say so?" I somehow had the idea that if the alleged agents were interested,
they would have come in disguises and not admit to their military affiliations.
I remember what Buell said very clearly:
"Well, it was obvious because they came in uniform. J. B. Rhine was making a fuss, and so I guess they were interested because of that."
IN THEIR UNIFORMS! "Are you sure, Buell?"
"Oh, yes, Very certain."
"Which service?"
"The Navy."
After that revelation I started paying more attention to the gossip of
the British psychics and mediums. In talking with the Bennitts about this
-- fascinating stuff, right? -- I soon discovered that during the 1950s
the famous Soviet Researcher, Leonid Vasiliev, had given papers at conferences
in Brazil on "distant influencing."
Years later (in 1975), I was to learn from classified documents that the
"psychic warfare efforts" (so-called, anyway) of the KGB were
in full part built upon Vasiliev's original work dating from as early as
1924.
The second wonderful set I met through Buell Mullen was the team of Dr.
John Wingate and his great and sensitive wife, Dr. Isabel Wingate. John
was a professor at New York University, and on the boards of several important
religious organizations.
Isabel, also teaching at New York University, was perhaps the world's leading
authority on textiles, their designs, and their history. She had authored
the significant textbooks regarding these and which are still in use today.
The Wingates, of course, being intimate friends of Buell and the Bennitts,
were also deeply interested in psychic phenomena and parapsychology.
Indeed, John had long been on the board of trustees of the American Society
for Psychical Research (ASPR), the oldest psychical research group in the
United States.
And, in 1971, it was to be John who introduced me into the ambiance of
that venerable Society -- and which was where and when remote viewing began.
Buell Mullen, the Bennitts and others, however, virtually sneered at that
Society, considering it a non-progressive cesspool of parapsychological
egos and incompetence.
For one thing, the contemporary functionaries at the venerable Society
had no interest in psychics in spite of its name -- while such creatures,
after all, were the focus of attention of Buell and the Bennitts and their
enormously wide circle of friends.
However, even though this group sneered at the ASPR, and in general at
parapsychology as well, none of them feared to gossip about ASPR and parapsychological
luminaries -- excepting the Wingates who usually did not say anything negative
about anyone.
Buell's group knew where all the dead bodies were buried -- and who buried
them -- and all this was stuff I couldn't find out by reading a book.
I, of course, was entirely fascinated -- with the soap opera of psychical
and parapsychological research.
The whole of this wide social circle was, I think, delighted with me.
For although I was not a psychic, I was extremely well-read concerning psychical
research and parapsychology. And so I could discuss and banter the bigger
pictures and many small details -- and which, indeed, made for compatible
small talk.
At one of Buell's dinner parties I also met the woman who, at the time,
was virtually considered the reigning "empress" of psychical research
-- Mrs. Lucille Kahn. For it had been she and her deceased husband, David
Kahn, who had discovered and financially supported the famous Edgar Cayce
who became the most famous "sleeping prophet" in history.
Up until David Kahn's death, for the better part of four decades Lucille
had held what amounted to open salons for anyone who was anyone -- not only
in psychical research but for the seminal formulators of what later became
known as "consciousness development."
Lucille was extremely beautiful even in her advancing years, and entirely
gracious and regal. But she had the precision-eyes of a hawk, although
few would ever guess as much.
She was no one's fool, and possessed a tremendous amount of accumulated
knowledge regarding all matters psychic -- including the behind-the-scenes
kind.
She was to become one of my most valued mentors and advisors in the years
ahead. Two of her sons were also on the board of trustees of the American
Society for Psychical Research.
The momentous events of the two years of 1967 and 1968 have largely been
forgotten by now but need briefly to be reprised here for the contexts of
this book. Those events acted to separate the past from the future, and
induced an array of circumstances which forevermore changed the ways in
which the human world was viewed.
The concept of the world as a Global Village had been introduced earlier
of course, and whose exponents advanced ideas about the planet being one
world and whose affairs and social designing involved everyone.
But the circumstances which united the "world consciousness"
more than anything else, and which came to a head in 1967-68 with great
social upheavals, did not really involve global village social designing.
It was universal fear of nuclear holocaust, and thereby the destruction
of the planet's ecosphere, which brought about a conceptual unity of world
conscience and consciousness, and which resulted in the astonishing social
upheavals which then came about.
Back then, this prospect of nuclear destruction caused everyone to to pause
who was reasonably awake with some kind of intellectual awareness of the
world.
Since the 1950s, this fear had been contained within ideological precincits
which justified the necessity of nuclear devices as deterrents on behalf
of peace and the balances of Cold War political powers. But by 1967, the
fear had transcended ideological values.
The Cold War was of course in full swing, and on whose behalf a very hot
war was going on in Vietnam with the Soviets sending massive amounts of
aid and assistance to the North Vietnamese Communists.
The United States and other Western-nation participation was going down
in flames and the horror of accumulating body bags -- resulting in the wide-spread
realization that the rationale for that war was nutso-whacko.
This realization, however, was more perceived at the public level than
within official government circles -- as was the threat of universal nuclear
destruction.
Now occurred a phenomenon somewhat blithely remembered in history as "student
unrest." It was a phenomenon which no one predicted, and one which
has never been submitted to the insightful scrutiny it should have been.
It was within this unrest that the Ban-The-Bomb commitment took on focus,
and also in which War was not seen as a necessary and inevitable factor
in human existence, but as a problem of human consciousness.
Two new circumstances now arose, almost overnight: the very powerful student
campus riots against academic participation in any military-industrial activity;
and the Consciousness Movement itself.
The campus riots proceeded for the next five years, and were to prove serious
business. The Consciousness Movement is still going on today, albeit with
several changes in formats and in many derivative directions.
One of the important fallouts of all of this needs to be pointed up because
few today will recognize if not.
Prior to the 1967-68 period, the existence of Consciousness had never been
considered meaningful, and in fact was hardly ever referred to -- except
possibly within the contexts of Eastern mysticism. This is an area with
which I am exceedingly familiar.
And so I can say with confidence that even within mysticism, occultism,
psychical research and parapsychology -- in whose arenas one would expect
to find consciousness an important topic -- such is actually hardly the
case.
The term was occasionally used, of course, but not with the meanings and
relevance attached to is because of the 1967-68 events and circumstances.
This is to say that in the West, and especially in the United States, the
concept of Consciousness was not recognized as a thing in itself, not recognized
as a thing which transcended the brain-mind relationship.
In the revolutionary 1967 contexts, though, the existence of war was defined
as a problem in consciousness, one which needed a permanent solution --
lest the horrors of nuclear destruction come to shroud the planet in decades
and years of radiation.
At the time there were few sources which saw Consciousness as a thing in
itself -- except the Eastern philosophies. And, as it turned out, within
the experiential realms of psychoactive substances. And by 1969 these two
sources had gone big time -- all soon dignified by the phrase "Consciousness
Studies."
The whole of the issues discussed above was promptly subsumed into the
Hippie Generation, or the Hippie Culture. Neither were present in 1966,
but were vividly present by 1968 -- and to the utter astonishment of everyone,
including the Hippies themselves who watched their venues explode into gigantic
proportions and social impact almost overnight.
Those events have their pros and cons, of course, and the Hippies have
been forgotten by now and discredited, too.
But in my studied opinion, the world owes a very great deal to those stalwart
souls of the Hippie Generation. For it was their combined, if at times
unintelligible thinking, which introduced the concept that the human being
consisted of something other than just a bio-body with psychological balances
and problems.
For example, that Consciousness exists, and as such, incorporates the entirety
of our species, was novel enough. But that it also has alterable or fluctuating
states, whether by artificially induced psychedelic experiencing, or otherwise
naturally so was, at the time, something along the lines of a Revelation.
That this was new can be seen by comparing it to the earlier modern age
period -- in which human experiencing was merely seen within the scopes
of the modernist hypotheses as an intellectual or psychological situation
at the individual level.
In other words, in those earlier contexts it was not that our species had
problems of consciousness management, it was only individuals that did.
To emphasize the point here, in the Hippie Generation contexts Consciousness
was seen as a species thing transcending all cultures, ideologies, beliefs
and other lesser whatnot -- seen this way at least by the more intellectually
alert Hippies and affiliated advocates.
If I had space here to do so, I could show that there were many past preludes
to this development, but that all of them had none the less reduced the
scope to the individual level.
You may be wondering by now what all this has to do with remote viewing.
Well, for one thing, between 1967 and 1975 the conventional Western socio-political
systems tasked with managing society had a very difficult time dealing with
the enormous public aspects of all of the above.
It was one thing if some philosopher, mystic, or sociologist wrote a book
or two about what was involved.
But it was quite another thing when, of all things, entire student bodies
of the United States, France and even in England and Germany, rose in direct
revolt to various conventional policies regarding war, the idiocies of the
nuclear threat, social control, military-industrial combines, and even the
essence and purpose of conventional education itself.
To put it mildly, if one was present during those years and remembers their
staggering events, quite a number of past values and relevance and other
Holy Cows were shattered, some of them to pass completely into dusty history
without much comment about their passing.
Indeed, in my opinion at least, the Modern Age, which roughly began in
about 1845, abruptly ended in 1967-68 -- and the somewhat brief Post-Modern
Age began.
In any event, when in 1972 I first went to Washington to discuss psi phenomena
with a variety of officials, I cast the problems of psi in terms of universal
human consciousness -- not in terms of parapsychology and past out-dated
psychological mindsets.
At first I thought this would be a very hard-sell. But indeed almost everyone
understood what I meant, at least vaguely so. Consciousness and its altered
states had become a real thing, of and in itself.
No understanding of this kind would have been possible before the momentous
events of 1967-68. In 1972 found no argument anywhere.