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INTRODUCTION:

THE DARK SIDE OF SCIENCE AND THE CHILD

by Professor Robert O'Driscoll

A CHILD

Where was Lily when this trilogy was born? She sits now on her mother's lap, eight months old, sizing me up, as Foing's fingers fall like heavy dew on the neutral keys of the big Mac: a bundle of diffused light:

Our birth is but a sleep and a forgetting;

The Soul that rises with us, our life's Star,

Hath had elsewhere its setting,

And cometh from afar;

Not in entire forgetfulness

And not in utter nakedness,

But trailing clouds of glory do we come

From God, who is our home. (1)

We come from 'another' world, trailing clouds of glory. 'Heaven' lies about us in our infancy, but then shades of the 'prison-house' begin to close and the vision of our childhood fades into 'the light of common day'.

Whither is fled the visionary gleam?

Where is it now, the glory and the dream?

Shades of the prison-house? Forever? Perpetual imprisonment? Forever?

THE ILLUMINATI

When I began this book, the first - I am told - of its kind in Canada, I intended merely to produce a short pamphlet to defend my position at the University of Toronto where I have been under 'investigation' for most of the last seventeen months for publishing two books on the same subject in February and September of 1993. I intended to make the case that the University cannot get away any longer with regarding itself as some kind of 'ivory tower', isolated and protected.

Rather, I felt convinced, it must begin to address the pressing exigencies of our contemporary world and give back to society what society has made possible in the first place: otherwise, it becomes an anachronism, isolated but no longer protected.

I invited EE to join me, and soon our researches led us out from the University of Toronto to the far reaches of outer space and back to the figures in the political carpet at home. Through the diligent research of hundreds of helpers, we confirmed the existence of the group who initiates all major economic, political, and social changes throughout the world, the Secret Brotherhood of the Illuminati who, possessing untold wealth and a deep initiation into the magical arts, believe themselves to be of a superior race and bloodline.'Through their Steering Committee - the Committee of 300 - the Illuminati are dedicated to the creation of a One-World government, a One-World religion, and a new 'order' of the world for mere mortals.

Elizabeth and I did not doubt the sincerity of the aims of the Illuminati. We very quickly discovered, however, that their «compassion» was merely a mask for rapaciousness, their «democracy» a mask for totalitarianism, their «peace» a mask for war, as in Rwanda, as in Somalia before that, and in countless other places where the police force of the Illuminati - the United Nations - have smashed the common people again and again and again. Do not the common people have enough to suffer? Without this? It must be remembered, though, that the United Nations is merely an empty vessel, a front through which the conspirators (most of whom reside in the Anglo-Saxon world) operate.

EE and I discovered that the Secret Brotherhood of the Illuminati are skilled in camouflaging under a humane or spiritual authority their own megalomaniac delusions. For they are attempting nothing less than to bring the whole world under ONE rule: their rule.

Now days are dragon-ridden, the nightmare

Rides upon sleep: a drunken soldiery

Can leave the mother, murdered at her door,

To crawl in her own blood, and go scot-free;

The night can sweat with terror as before

We pieced our thoughts into philosophy,

And planned to bring the world under a rule,

Who are but weasels fighting in a hole. (2)

High on the agenda of the Illuminati is their intention to cut the population of the world from six to two billion by 2050 (the population of North America is to be shrunk to a third). The sources for this information are undeniable (normally we do not publish anything that is not corroborated by a second source): British Intelligence, The Security Council of the United Nations, Associated Press, an eminent scientist from Cornell University, and our own David Suzuki. How are four billion people to be eliminated from the world in less than sixty years? Certainly not by giving any assistance to those who are now starving and suffering with disease. No, but by letting loose new biological agents with no immunology (like Aids and the hantavirus), or by manipulating the weather to destroy people's homes and sources of livelihood, as well as the usual famines and wars which have been tried and tested.

As for the local plan, Glen and Ann Kealey have very brilliantly traced the six steps that have been planned for Canada over the next few years: (1) the giving away of Canada's last great remaining resource, its fresh water; (2) the separation of Québec; (3) the integration of the rest of Canada into the United States; (4) the incitement of the natives in Northern Québec to revolt; (5) the sending in of the Military from Fort Drum with blue berets; and finally (6) the building of a Grand Canal whereby the waterways of Canada are to be reversed in order to maintain the 'bread basket' south of the border while much of Canada becomes a frozen shield. Already British Columbia is behaving as if Canada were already split up, and several secret social and economic treaties have been signed with some States in the US for the purpose of commerce.

THE HUMAN SOUL AND THE END OF THE WORLD

As we progressed with our researches, gathering in almost sixty contributions from across the country and beyond, we began to discover that it is not what is happening externally that is ultimately significant: whether Quebec separates from Canada or whether Canada is integrated into the United States. Of greater significance is the destiny of the human race or even the destiny of one human soul.

The purpose of human life is the salvation of the soul. The soul mediates between the stimuli of the visible world and the invisible realms of truth, beauty, and goodness. The body is a gift, a vessel to carry the soul across the abyss of life on this planet. At the point when the soul is released from its prison-house, like a butterfly from the chrysalis, the body disintegrates.

As the 24,000-year cycle - which has taken our Earth back to the point in the universe where it was born as a planet - draws to an end, the time of reckoning, collectively and individually, is here, as we accustom ourselves to the darkness we have created - or to the light. 'Shall I turn up the lights?' Shotover is asked in Bernard Shaw's Heartbreak House. 'No, give me deeper darkness,' he replies, 'Money is not made in the light.'

I shall develop this point by citing the case of Nikolai Tesla, a man of prophecy, of great psychic powers, and one of the greatest scientists of the last two centuries. VVhen a Tesla Museum was established after his death in 1943 in Belgrade, Yugoslavia, to house his vast output of electronic devices, patents, and writings, the curators of the museum measured the deposits not in volumes but in tons.

Tesla, writes his first biographer John J. O'Neill, Science Editor of the New York Herald Tribune, is the genius 'whose ethereal brilliance created the modern era.' He was, O'Neill goes on, 'handsome of face' with 'a magnetic personality, but quiet, almost shy,' soft-spoken, well-educated, and he wore clothes well. Tesla himself confesses that he fancied himself as 'the very best dressed man on Fifth Avenue, New York' (3).

As a sensitive and intuitive child, Tesla was full of awe and wonder at the relationship he glimpsed between lightning and rain. On one trip to his native mountains, he had an experience that profoundly affected him as a scientist: 'I sought shelter from the approaching storm. The sky became overhung with dark clouds, but somehow the rain was delayed, until, all of a sudden, there was a flash of lightning and a few moments later the rain fell. The observation set me to thinking. It was manifest in two phenomena, cause and effect' (4). Lightning, therefore, is the trigger for rain. By controlling lightning, or electrical storms of the required magnitude releasing appropriate amounts of rain, the environment, Tesla concludes, can be controlled. Once controlled, the whole planet can be transformed: the Sahara, the monsoons, Siberia - everything.

Tesla, however, trembled with trepidation at the possibility of one catastrophe: that while great amounts of electrical energy could be transmitted through the upper air strata to almost any distance so energetic are these actions and so strongly do such power discharges behave,' he said, 'I have often experienced a fear that the atmosphere might be ignited itself, a terrible possibility.' This was in 1899. His fear was echoed by another eminent scientist of the time, Sir William Crookes: 'Who knows but such a calamity is possible?' We too have witnessed these /electrical storms' while not knowing that they have been engineered for a particular purpose: more terrible to contemplate now than it was a hundred years ago.

The implications are profound: the realization that the capacity to transform or ignite the atmosphere lies within the provenance of man. One thinks immediately of the fifteenth-century Italian mystic, Nicholas de Cusa, who posited that as Christ redeemsman so man must redeem the earth. Man has the power to do so. A misuse of the same power introduces the possibility of 'setting the sky on fire.' Here we are brought onto familiar Biblical territory, evoking the last days of man on earth: 'The nations were seething with rage and now the time has come.... The time has come to destroy those who are destroying the earth.... Then came there flashes of lightning, peals of thunder and an earthquake, and violent hail' (5); 'then there will be great distress such as, until now, since the world began, there never has been, nor ever will be again. And if that time had not been shortened, no one would have survived, but shortened that time shall be, for the sake of those who are chosen' (6).

To Tesla, then, matter is a visible manifestation of an invisible essence. Like all true scientists, he perceives in an intuitive flash how the 'mechan ism' works, not by working backwards, as Darwin attempted to do, from effect to cause but by an imaginative leap or projection over the arc that separates the effect from the cause, into the propensity and condition of the cause itself. In this imaginative leap, he realizes in a moment the manner in which the cause manifests itself, grows conscious of itself in detail. He sees things, as Yeats says,'as with the eyes of the angels,'realizing how what is created by God can be triggered or realized from the earth.