I would explore these ideas decades later, in my first published book, Gawain and the Grail Quest: Healing the Waste Land in Our Time (2012), in which I present the Holy Grail as an imaginative symbol of healing – but that’s another story! Additionally, they would have no desire to brag about their accomplishments or explain their thoughts to us - for the same reason, we don't try to teach our dogs algebra. We simply could not understand anything meaningful they had to say. Lovecraftian fiction became increasingly popular in Europe, where the French embraced him as a bent genius, much as they embraced Edgar Allan Poe and would soon embrace Jerry Lewis. Lovecraft became especially popular with the French magazine Planète, which throughout the 1960s reprinted Lovecraft’s stories in French translation.

p. 196 He then talks about the Thule Group. I cannot tell from this section precisely how the Golden Dawn, Thule Group and Hitler are related as he says: "The Golden Dawn is not enough to explain the thule Group or the Luminouse Lodge, the Alenenberbe." This is part of why I find this whole chapter disjointed. It reads like a naming exercise and then concludes, since I can name all of these private clubs existing at the same time and they all had secrets it means that they are related to Hitler. Uhm... how precisely? I don't understand. I need another book that doesn't require so much cleverness of association from me, the reader. Jason Colavito (2004). "Charioteer of the Gods: An investigation into H.P. Lovecraft and the invention of ancient astronauts". Skeptic. 10 (4). P. 189 I did not know the Golden Dawn's history. Nice. It was founded in 1887 as an offshoot of the Rosicrucian Society by Robert Wentworth Little and consisted of Freemasons and I did not realize that Yeats was a member of the Golden Dawn. A few lines traced with special ink on specially prepared paper serve as a receiver for electro-magnetic waves.When he set about writing his own works, he began to blend the modern world of science fiction with his favorite tales of Gothic gloom. Lovecraft tried to bring the Gothic tale into the twentieth century, modernizing the trappings of ancient horror for a new century of science. Lovecraft published his work in pulp fiction magazines, notably Weird Tales, though many of his works were not published until after his death in 1937. Throughout the 1940s and 1950s, science fiction and horror magazines reprinted Lovecraft's tales numerous times, and he became one of the most popular pulp authors. p. 160 "If God is higher than all reality, we shall find God when we know everything that is reality. And if man possesses powers which enable him to understand the whole Universe, God is perhaps the whole Universe, plus something else." This is what always makes me troubled by this approach to thinking about it. If God is everything and you are a part of that everything, then you are a part of God, not separate. Under such a framework, the whole sentence doesn't even make sense. Hence, this idea and concept of truth next is ... to me, under the wrong framework all together. What is the alchemist’s working material? The same as that used for high temperature mineral chemistry: furnaces, crucibles, scales, measuring instruments with, in addition, modern apparatus for detecting nuclear radiation--Geiger counters, scintillometers, etc.

p. 121 He talks about the "intermediateness" of real and not real that we live in (inbetween these two). I'm down with this, but the concept is poorly developed throughout this book. For example, what one might say now in modern times is that many concepts of real and not real are static in nature vs accounting for time. What is true this minute is not true next and we are in a state of motion that is unknowable from this dimension. If he would have said that, I would be down, but he doesn't get that far.

By day, my friend and I conducted a Grand Tour of the Mozabite Pentapolis (the five towns built on hills above the Valley of the Mzab); at night, after supper, I read to him great chunks of Le Matin, in which we encountered some of the intellectual byways of Western Europe: byways which would lead to a very dark cul-de-sac. By contrast, the Mozabite ‘elsewhere’ I was discovering felt like an oasis of light. I had mostly just thought to give The Morning of the Magicians a one-star rating and move on. Most of the book is profoundly stupid, and often in factual error. (Piri Reis was NOT a 19th-century admiral, but a 16th-century one thus could have presented the US with anything. And radio waves and gamma rays are both forms of light, so, yeah, you can compare them. Plus, computers are binary - the nigh definition of binary, even - and human-style intelligence is analog. Stuff like that.) This was actually suggested to me because of a conversation I was having about the incredibleness of the human mind to manifest thought into reality. I think the person was trying to use this book to tell me I am on a dangerous path associated with conspiracy theories. Problem is, this book is big on references, loose on a real thread of discussion. It reads like an underdeveloped academic that regurgitates lots of names, books, references and quotes but isn't actually going anywhere with it. Jason Colavito (2004). "Charioteer of the Gods: An investigation into H.P. Lovecraft and the invention of ancient astronauts". Skeptic (10.4). On writing style: This is written in 1960 and a lot of people writing at that time had an approach that is no longer used. They would quote lots of scholars with little context surrounding it and provide large citations without then stating why that particular citation. You'll notice this if you listen to boomers talk. They tend to do the same thing. That just doesn't work in 2020 because the audience is far broader and there are just far more people with the same name. As a result of this style, you really have to work to make sure you understood the author's point. In some cases, this technique is simply to just say "A-ha! I've quoted you into submission," at the end of a series of unconnected points. I mean in some cases, I literally had to re-read the entire section or even chapter but with the intention of diagramming out the main idea.

Lachman, Gary (2003) [2001]. "Spawn of the magicians". Turn Off Your Mind: The Mystic Sixties and the Dark Side of the Age of Aquarius. New York: Red Wheel Weiser. p. 27. ISBN 9781934708651 . Retrieved 28 August 2019. Related to von Däniken's thesis is another theme of The Morning of the Magiciansthat 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 Julius Evola's intellectual autobiography The Path of Cinnabar, the baron discusses how The Morning of the Magicians, using falsehoods and fantasies, attempted to taint the name of pioneering Radical Traditionalist René Guénon. The authors make the claim that Nazism was "Guénon with tanks." Interestingly enough, The Morning of the Magicians author Louis Pauwels would later became a figure in the French New Right. Co-Author Jacques Bergier was a Russian Jew whose cousin Anatoly was a member of the firing squad that shot Tsar Nicholas II. One can only assume that Mr. Bergier was a little biased when writing The Morning of the Magicians, his butt-love for Albert Einstein is more than obvious.

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The last word on Le Matin should, I think, go to Jeffrey J. Kripal who, in his book Mutants and Mystics: Science Fiction, Superhero Comics, and the Paranormal, writes: “Read literally, the book is perfectly outrageous. Read fantastically, that is, as an act of imagination in touch with some deeper stream of physical and cultural reality, the book is perfectly prescient.” Lachman, Gary (2001). "Spawn of the magicians". Turn Off Your Mind: The Mystic Sixties and the Dark Side of the Age of Aquarius. New York: Red Wheel Weiser (published 2003). p.27. ISBN 9781934708651 . Retrieved 28 August 2019. Related to von Däniken'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. If you're an atheist it's also the same. It's a bit to me like saying this is a piece of salt in a salt shaker full of salt, which we do not differentiate from. So when I shake it onto my food, what does sweet taste like. It makes no sense as a question. That's how I read this. especially in the context of a forth dimension time. The alchemist in the first place spends many years deciphering old texts that, deprived of any guiding Ariadne’s thread, are like a labyrinth where everything has been done deliberately and systematically to throw the uninitiated into a state of inextricable mental confusion. With the help of patience, humility, and faith he gradually begins to understand these texts. Having got so far, he is ready to begin actual alchemic operations. These we are going to describe, but there is one thing of which we have no knowledge. We know what happens in an alchemist’s laboratory, but we do not know what happens in the alchemist himself, in his mind and heart. It may be that spiritual energy plays a part in the physical and chemical operations of the alchemist. It may be that a certain method of acquiring, concentrating, and directing this spiritual energy is essential to the success of the alchemists’ work. This is not certain, but in this rare context it is impossible not to recall Dante’s saying: “I see that you believe these things because I tell you them; but you do not know the reason for them, and therefore, in spite of being believed, their meaning is still hidden.”