Portrait at Eighteen Hancock Street
Vincent Rosamond Rice a.k.a John Presco
The latest James Bond is born at 9:55 A.M. Sunday Halloween Morn on October 31, 2021.
On October 29, I spoke with Christine Wandel on the phone for almost three hours. At the end of this amazing conversation she tells me there was a portrait of her mother on the wall of their home at 18 Hancock Street. I gasped! I told her I put my protagonist, Berkeley Bill Bolagard, standing before this portrait in my Psychic Fiction Book ‘The Gideon Computer’. For some strange reason my friend of fifty-four years did not hear that I took the Mafia to court in 1970, and a attempt was made to murder me. I was living on 40 Anderson St.
“Anderson Street is just a few blocks over from Hancock.”
“Yes. I know. Where have you been. I’ve been telling you this for years.”
“I’ve been sick. I suffer from PTSD. My parents put me out on the back porch to sleep. I remember my mother opening the door to chcck if the Coca-Cola bottles were still exploding from the cold. Then, slamming the door! Why didn’t she check to see how I was doing?”
“Chris. I have had to deal with many inexplicable things in my life. None is more baffling then the reason why you suffered such extreme abuse growing up. You have got to confront your brother. What’s his name again?”
“Thadeus. He will say he had to have a second bedroom for the train set my father bought him.”
Three months ago I called Christine to tell her I was looking at an image of her front door I found on the internet.
“What an amazing image. There is a converted gas lamppost just outside. There is a stainglass window. Do you recall?”
“Oh yes! I used to stand at the top of the stairs looking at the sun coming in that window turning the stairs into colors.”
“How many stairs?” I asked.
“There is sixteen. I counted them – many times.”
“What were they made of?”
“How……Hawthorne – and Edgar Allan Poe! I want to write a book about this House on Hancock.”
We then entered into a Writer’s Agreement – of some kind – after Christine said she wanted to write her memoirs. I contacted our old friend Peter Shapiro, and we entered into a Writer’s Agreement – of some kind. The three of us lived in a eleven bedroom Victorian in downtrown Oakland – that was almost saved when they built a freeway. I have Berkeley Bill return there in my Futurian Novel. I turn Doctor Thadeous Wandel into Monica’s father. I tell Christine I put a stuffed white lama in her bedroom on Beacon Hill – that has these intense blue eyes.
“Bill speaks with your father in his library. He gives him a book. Mr. Bolagard finds a letter in that book that alters the course of his life. I was in your father’s office – in real life! I remember looking up at your mother hangin out the window looking down on us. We were putting on the drug samples your father got in black plastic bags – them putting them in the alley. I told you I was concerned a drug addict would get in thses bags – and OD.”
“I think my mother was a drug addict.”
“Are you kidding me. She is a drug addict in my book.”
Two days ago Christine says;
“I have a twin sister. I met her when I was around seven. The girls at school told me about her. They said; “We saw your sister. She looks just like you!”
“Did you meet her?” I asked
“Yes. She looked just like me!”
“Now, I can’t handle anymore. Let’s say goodnight.”
I told Christine about the little puppy they killed, and how this caused the Mafia to lose their case that was tried near the gold Capitol Dome, and next door to where John and Jackie Kennedy lived. I told them about meeting their attorneys in a conference room.
“I had long hair and these amazing glowing blue eyes. I looked like Jesus when they asked;
“What would you do with this building if we sold it to you for a dollar?”
Christine was my first lover. I was twenty. I told her I went to the court house and looked at the Deed of 40 Anderson Street that was built in 1797. I saw the history of the owners. Last night, it occurred to me the last own could have been Christine’s father.
“The Mafia were buying four homes on Beacon Hill in a packaged deal. Our building was filled with hippies and some black people. They wanted us out. They turned off the heat around mid December. A neighbor began a court case. All of a sudden he said he had to go home to Michigan. He asked me to meet with his attorney. He gave me his very expensive stereo system. I suspect he got a death threat.”
What I prepared to tell Christine when we talk next, was that Shaheb showed me gre-gre doll he made of the Devil – or Satan – that he kept in his bathtub. I will never forget him taking me in the bathroom, and slowly parting the old plastic curtain to ecpose – it!
“We were going to kill you until John showed us the brochures on Meher Baba he grabbed at that meeting. Why didn’t you twll us – who you were?”
“Ah….You didn’t ask!”
John was the socialists’ who had to go see his parents in Detroit. Shaheb grew up in New Orleans and played Jazz trumpet. He could trace his linage to the first slaves. I first saw him as I climbed the steps to the top floor. He was wearing turban with a girka in his sash. He was glaring down on me. I was wearing my black Bobby cape and my wide-brim hat. I had on tall riding books. A month after I saw the Gre-Gre, I heard a blood curdling scream out in the hall. I opened my door to see a blonde woman around twenty-seven running from Shaheb’s apartment. The lights on the stairs had been switched off. I never saw such terror on someones face as she flew down the stairs, she eternally grateful for the light I provided.
“What happened? What did you do?”
“Come in. I’ll show you!”
After I beat the Mafia in court, I looked down on the group of realtors in fron of the building we fought for. They were bidding on it. All of a sudden I am asking one of our people to go down and get the numbers of the winning bid. Then, I am on the floor doing a Tarot card reading, when the winners came in the door. They stood there, staring at me. It was a family of four.
“Why are you staring at me like that?”
“Our sister just got married. You look just like her husband.”
“You do no look alike. You are his spitting image!”
I now had to talk Shaheb out of getting guns and fighting for our building. I showed him what the cards said. There was….The Tower.
Two years ago it was shown that John Wilson is my 9th grandfather. Hence I have been looking at the dark force that subverted the Puritan Movement in America. This force cause the American Revolution, where black slaves and Native Americans are deprived of their Liberties, as are women! They were not allowed to vote until 1920. James Bond has come back to investigate the idea, that Queen Elizabeth is the rightful ruler of the United States of America. I suspect that screaming woman was Chritine’s twin.
“She represented a long line of Witches who live on Beacon Hill. They felt the Gre-Gre doll I made. it was doing its job. She asked me to destroy it.”
Above is me in 1971. I lived on Beacon Hill in this apartment building. I had unlimited guts. I took on the whole world.
In 1971 my attorney told those who refused to move out of our home on 40 Anderson Street, a four story building on Beacon Hill, to move to the top floor for our safety. I was in a legal battle with the brother-in-law of the head of Boston’s Mafia, and they were losing. This guy was a top-notch attorney. The owner of the grocery store down the street who liked me, said;
“They want their building back. They will hurt you.”
When I heard the door being kicked in on the main floor, I rushed downstairs to find the door to the old managers apartment knocked off its hinges. Then I heard the awful sound of the squatter’s three month old black lab having its throat cut. I shouted;
“Get out there!”
There was silence, and then this question;
“Are you the manager?”
“Yes! Get out!”
“You come in here!”
“We got something for you!” said the second voice.
When I refused, they came out carrying bloody knives. I stood my ground. Just them, Shaheb let out a long blast from his horn. He was on the steps with three of my neighbors. These demons folded their knives, walked passed me with smirks on their face, and were out the door. I rushed to find the puppy. I almost fainted when I saw its blood smeared on every wall. I went in search of her and found her body stuffed behind the toilet. I picked her up. She was still warm. I began to cry. I began to wipe her blood off the walls before her owners came home. When they did, I was still crying because it was my vanity, our vanity, that killed her. She was completely innocent. She didn’t have a clue about the battle for the building she lived in. She was happy. She was horrified by the cruelty inflicted on her. I will forever hear her cries.
We won our case. No one likes killers of puppies. Not ever the mob bosses. This is when Shaheb told me he was considering getting guns to fight for the building that was sold in auction to a family construction company who never made the changes they said they were. It took all the light I could muster to talk Shaheb out of a armed stand-off.
The Launch of Falcon Fleet Forty Five From Boston
Yesterday, my friend Casey called me and I told him I was not in my body and had been astro-traveling to Oakland where I visited the homes of all my friends – who had died. There were hostile people. One man pulled a gun on me. I awoke in the middle of the night and removed the name of a helper and her dog because I believed I was under psychic attack. I read about the Russian threat. Then I found the long poem of my 9th. grandfather that speaks of the plague and the Spanish armada. John (Jack) is the person that wants to be in me right now. I told Casey my Walk-ins go way back and began at a early age. We talked about Jack London’s father being a medium and Tarot card reader.
The image of my ancestor was rendered – after he was exhumed from his grave -because no one thought to paint his portrait while alive. We have the same aquiline nose. That is the church he founded burning down. I am in Real Time. The Russians have made their Rasputin. This is why I made my helpers, Victoria Rosamond Bond, and Miriam Starfish Christling. They are my Spirit Guide and Spirit Protection.
No man of God, or theologian – but I – can explain the event of the dead coming out of their graves – at the moment of the death of Jesus. This did not happen – when he was resurrected. Jesus had opened The Land of The Dead – so he could enter – and do holy work with the dead. I believe he was conducting a Baptism of the dead so they would be free of the sins they collected – while alive – so then could be citizens of The New Earth and Heaven – that the Puritans believed they were ordained to dwell in, be fruitful…..and multiply! I believe the holy ghosts of the Puritans wandered the American Wilderness as Holy Spirits. I call to them – and their horses! This is it! This is no dress rehearsal. It’s…….Show Time! The makers of Lord of the Rings, did not have the Dead Kings attack on horseback. Why?
Furturian Warrior and High Priest
“I see the shapes of men….and horses!”
“and coming out of the graves after His resurrection, they went into the holy city and appeared to many.”
These verses see the resurrection of “many” saints, and their appearance in the city where they are seen by “many.” The concern that Biblical scholars have had for centuries with this story, is that these momentous events are mentioned nowhere else. Not only are they not noticed by any contemporary non-Christian sources, but none of the other gospel writers mentions this occurring. The author of Matthew gives no further details himself about this event. No reaction to these events is described, nor does he mention what happened to the saints after their appearance. Nolland speculates as to what happened after to the risen saints. He considers it unlikely that they simply returned to the grave after a brief time among the living, he also does not think it likely that the saints resumed their normal lives on Earth. Thus Nolland feels that Matthew probably imagines the saints being translated directly to heaven after a short time on Earth, similar to Elijah.
The army of the dead were men of the White Mountains. They were cursed by Isildur to stay at Middle-earth after they broke their oath of loyalty to him during the War of the Last Alliance. Since it was Isildur who cursed them, they could only answer to an heir of Isildur. The army of the dead was known to haunt the caves below the Dwimorberg. They also hunt the valley of Harrowdale, also known as Paths of the Dead. It is said that if the army of the dead is spotted in the valley or in the Paths of the Dead, this is a warning that death or trouble is on the way. The army of the dead was led by the king of the dead, considered to be the most terrifying among them all. The army of the dead was known by many names, such as the Oathbreakers, the Dead of Dunharrow, the Grey Host, the Sleepless Dead, the Shadow-men, the Shadow host, and the Shadows. Note that the term “army of the dead” was only used in Peter Jackson’s portrayal of the Lord of the Rings.
Twenty-seven years ago I began to warn my Hippie-Liberal friends that the Christian-right will take us back in time – to the new Dark Age! When Bush invaded Iraq, I told my friends Radical Islam will help the Christian-right put the world in Biblical mud buildings – with dirt floors.
The Czech Republic sent the Kurds AK-47 ammunition via the Canadian Air Force – that arrived September 18th. Is that Czech ammunition we see the Kurdish women loading into their weapons in my post ‘The Rebirth of Chivalry’? This ammo is a God-send that arrived in the nick-of-time!
The history of the British Isles and Bohemia is very intertwined. Together they form the Protestant Hegemony in Europe. All the Royal Houses of Europe come together in Bohemia where on White Mountain the Protestant Wittelsbach family lost Bohemia to Papal Habsburg forces. Pope Francis almost calls for a new Crusade. What would a Protestant Crusade look like? Would Francis bless such a thing?
Wensel Anton Braskewitz/Prescowitz, came to America from Bohemia Czechoslovakia. He was named after the Wenceslas Kings of Bohemia.
The United States and European allies are “discussing concerns” about Russia’s reported military buildup on the border of Ukraine, a senior State Department official said in a warning to Moscow.
“We’re absolutely concerned by recent escalations of Russian aggressive and provocative actions in eastern Ukraine, including violations of the July 2020 ceasefire,” State Department spokesman Ned Price told reporters Thursday. “Additionally, we are aware of Ukrainian military reports concerning Russian troop movements on Ukraine’s borders. We are discussing our concerns about that increase in tensions and ceasefire violations and regional tensions with NATO
Price blamed Russia for the deaths of four Ukrainian soldiers last week, whereas Russian Foreign Minister Sergey Lavrov raised the specter of “new war” in eastern Ukraine due to ceasefire violations that Moscow attributes to Ukrainian forces. Russian officials deny invading Ukraine, despite Russian President Vladimir Putin’s previous admission that he had ordered such an operation, and maintain that Ukrainian officials need not fear the movement of Russian troops to the Ukrainian border.
“The Russian Federation transfers the Armed Forces on its soil as it wants to,” Kremlin spokesman Dmitry Peskov told reporters, per state media. “This should not concern anyone and this is not posing any threat to anrgyone.”
The buildup spurred a meeting of diplomats from across the NATO alliance. “Allies shared their concerns about Russia’s recent large-scale military activities in and around Ukraine,” a NATO official told Reuters. “Russia’s destabilizing actions undermine efforts to deescalate tensions,”
Ukraine and Russia have been locked in a conflict since 2014, when unmarked Russian forces rolled over the border into Crimea as Putin and other Russian officials denied their involvement. That claim was an apparent effort to induce Ukraine’s U.S. and European partners from responding efficiently, but Putin admitted to the ruse during a 2015 documentary on the operation.
“I gave orders to the Defense Ministry —why hide it? — to deploy special forces of the GRU [military intelligence], as well as marines and commandos there under the guise of reinforcing security for our military facilities in Crimea,” Putin said.
Peskov reverted Thursday to the previous posture of denying military involvement in Ukraine.
“As for the participation of Russian troops in the armed conflict on Ukraine’s soil, the Russian troops have never taken part in it and are not participating now,” Peskov said. “And we, the European countries and all world states, would not like the civil war in Ukraine as a result of provocations and provocative steps by Ukraine’s military to flare up again.”
Russian forces are amassing on the border on a scale that Ukrainian officials suggest could portend a major assault. “Moscow must stop fueling the military frenzy and immediately and explicitly confirm its commitment to a diplomatic settlement and ceasefire,” Ukrainian Foreign Minister Dmytro Kuleba said Thursday.
Lavrov struck an ominous note while denying any Russian responsibility for tensions. “Any attempts to start a new military conflict in Ukraine’s war-torn east could end up destroying Ukraine,” Lavrov said Thursday, per the Kyiv Post.
Price avoided making explicit criticism of Russia’s reported troop buildup within Russian borders but signaled Washington’s displeasure. “What we would object to are aggressive actions — actions that have an intent of intimidating, of threatening, our partner in Ukraine,” he said.
Original Author: Joel Gehrke
My ugly neighbors have been forming a ‘God Squad’ that was founded by Jason who had his sons preaching to other children trying to convert them. I am sure many of my neighbors heard about my resistance to the God Squad who saw me taking walks with my cats. I say MY cats because you did not see them walking with others who live here. Everyone was amazed! They compared me to Jesus, and, that made them irate because I gave them no sign I was one of them, and thus a follower of Jesus. They felt threatened, because they saw a light around me. Why wasn’t I sharing it with them? They could feel my light had healing energy. Why wasn’t I healing them? I was healing them. They being in my presence – is healing! Ugly and obese Kim Haffner needed to be healed. I was healing her, but this giant hog-woman wanted more.
Kim wanted it all for all the wrong reasons. She is a CONSUMER, a ravenous bottomless pit! Look at her ugly lard hanging down! Kim is ashamed she looks like this. She is aware our neighbors are disgusted. She needs a diversion. She needs to make the Beautiful – ugly! She needs to be seen as the beautiful Light Giver and Defender of the Ugly. I doubt she is a Christian. She did this to a woman in the last place she lived. Kim is – insane! She betrayed our friendship by passing around my sister’s biography. Handing it to her was her invitation to invade my privacy – with the help of my fucking ugly neighbors!
Kim is very smart, but her disability overcame her ambitions. This is why she ended up working on a mental ward, the only ones seeing her most of the day, are mentally ill. Tis was a her social level, her station in life. When she read about my family sister, and saw how gifted and smart I was, she was very threatened. All of a sudden the hiding place for all her blubber, is gone! She used my identity to hide her obesity. In the videos she rages about how I don’t belong here – and my cats! We are too beautiful. She is too ugly!
“Look at him – not me! He’s the ugly one – not me!”
If you must know, I am a priest after Melchizedek.
My cat in Boston would walk after me three blocks to the park where she played with dogs. They chased her up a tree, but, she then went down and chased them.
Angry, Jealous, Devils are everywhere! This is why I stay to myself – and write all day! They want me to come outside and play evil witchy religious games with them. Fuck off!
What got my neighbors in a rage is my declaration that I am their beloved Anti-Christ who must come before the return of Jesus. Now being a big part of the Evangelical Pantheon, I declare I will not to FULFILL any of their expectations, thus thwarting the Second Coming.
“I have seen the blue print! How can I be anti-anything if I do not oppose it?”
And they were in a fury that I tripped them up, and challenged their belief system that has taken over the Senate and White House? Why should I leave them alone when they claim that pussy-grabber is like a Messiah? As the latest accusation he raped a woman, it says;
“She’s not my type!”
Where is the Angry Christian Mob gathering at the White House to thwart the real Antichrist? Where is the God Squad? This is Mass Mental Illness!
TEMPLAR SUCCESSION OF THE MAGI PRIESTHOOD OF MELCHIZEDEK
The Order of the Temple of Solomon, as the direct continuation of the historical Knights Templar, has preserved the Ancient Priesthood of Solomon, which includes the most ancient Magi Priesthood of the Biblical Melchizedek.
Several researchers say my 9th. grandfather is buried in a vault under King’s Chapel in Boston, but, his remains and coffin have not been found. There is a hidden room, that contains his massive folio of writing. He wrote many poems in Latin. Rena Easton was supposed to come to Boston in 1970. She is destined to find Wilson’s bones with me, and commit to memory my kin’s work. My twice named unborn granddaughter, is destined to own the Wilson legacy. She too will own an amazing memory. Lara Roozemond is my kindred. She is coming to believe in her destiny, and moves into the Realm of the Rose in the Water of Eternal Life!
The insane and deluded Evangelical President is meeting with a Russian Warlock today in order to decide the fate of America found by the Wilsons. Trump has the Attorney General on the leash of The Devil, and has ordered him to destroy the FBI and the Department of Justice. The Southern Baptist Hersey is the bodyguard of a Lying Lunatic – who is Impeached! Of course Trump and Melania want to find the Fountain of Youth. The First Lady is one-hundred a eighty-six years old!
John Wilson Rosamond
Today is John Wilson’s Day. He is a great grandfather of mine. He was the head of the First Church of Boston, and a Puritan leader of the Massachusetts Bay Colony. He judged two women. One was excommunicated, the other, hanged.
The question I put forth, is, was the Spirit of Jesus at these trials? Was his spirit, invoked? This is the late 1600s. Jesus has not yet bid The Boston Patriots to rebel against the Church of England, and Their King, which the ministers of The King’s Church – ruled an Act of Treason!
Did Jesus found our Democracy in 1776? Most of the evangelicals who lay hands of the President of the United States, claim God-Jesus did just that. Why then didn’t King Jesus bid our Founding Fathers to give women The Right To Vote? It appears women had a voice in the first churches established in The Colonies – by my kindred. Does this give me a Divine Parotitic Voice? Or, do I have to subscribe to The Rapture? Are these questions ones that Brett Kavanaugh should be considering, verses what other woman is going to step out of the dark and accuse him of getting a teenage child drunk and raping her with the help of his best friend – who will not be testifying today!
John Presco ‘Nazarite Judge’
“On the eve of an extraordinary hearing of the Senate Judiciary Committee at which both Judge Kavanaugh and Christine Blasey Ford, a California professor who has accused him of assaulting her when they were both teenagers, will testify, Mr. Trump said that “some very evil” Democrats had plotted to destroy Judge Kavanaugh’s reputation. And he lamented what he called “a very dangerous period in our country” in which men are presumed guilty.”
While Wilson had little to say during Hutchinson’s civil trial, he delivered the final pronouncement at her church trial.
Wilson exhorted Mary Dyer to repent, but it was her goal to hang as a martyr.
In the 1650s Quaker missionaries began filtering into the Massachusetts Bay Colony, mostly from Rhode Island, creating alarm among the colony’s magistrates and ministers, including Wilson. In 1870, M’Clure wrote that Wilson “blended an intense love of truth with as intense a hatred of error”, referring to the Quakers’ marked diversion from Puritan orthodoxy
My kindred, John Wilson, is buried in The King’s Chapel, along with Elizabeth Pain who is associated with Hester Prynne the subject of Hawthorne’s The Scarlet Letter.
Christine Wandel lived on Hancock Street located on Beacon Hill. I lived on Anderson Street a few blocks away. I took the Mafia to court at the top of Hancock, and won. I loved in with Dottie Witherspoon on Cambridge. She descends from Signer, John Witherspoon. We were both looking for a new religion. We were destined for the Church. I should have never left Boston. I have features like John Wilson. I am kin to real Boston Bluebloods.https://rosamondpress.com/2018/05/01/witherspoon-and-the-great-awakening-2/embed/#?secret=W5y2TWpA1e
I am going to author a Television Script titled ‘The Return of the Scarlet Letter’. The series will span time. The spirit of John and Elizabeth will come into the beings of many. John was the minister of the first church in Boston and brought the word of God to the Native Americans, and is in Hawthorne’s book. Beacon Hill was a Hobbit like place.
Ye BODY OF ELIZABETH PAIN WIFE TO SAMUEL PAIN AGED NEAR 52 YEARS, DEPARTED THIS LIFE NOUEMBR
Ye 26 1704
So said Hester Prynne, and glanced her sad eyes downward at the scarlet letter. And, after many, many years, a new grave was delved, near an old and sunken one, in that burial–ground beside which King’s Chapel has since been built. It was near that old and sunken grave, yet with a space between, as if the dust of the two sleepers had no right to mingle. Yet one tomb–stone served for both. All around, there were monuments carved with armorial bearings; and on this simple slab of slate—as the curious investigator may still discern, and perplex himself with the purport—there appeared the semblance of an engraved escutcheon. It bore a device, a herald’s wording of which may serve for a motto and brief description of our now concluded legend; so sombre is it, and relieved only by one ever–glowing point of light gloomier than the shadow:— “ON A FIELD, SABLE, THE LETTER A, GULES”
Pain’s headstone has “an engraved escutcheon” on which enthusiasts see the letter A (for adultery): it appears in the shield to the right of two lions. Scholar Laurie Rozakis has argued that an alternate or additional source for the story may be Hester Craford, a woman flogged for fornication with John Wedg.
His homestead was in Boston, Suffolk, MA, on the northwest corner of the present State and Devonshire Streets, but he had several other grants of land from the General Court. The town of Boston made a grant to him Dec. 8, 1634.
He received a grant of 750 acres, bounded on the east by the bay on the north or northwest by a line not far south of present E. Squantum Street in Quincy and including all the upland west of present Hancock Street, and north of it to Milton Line, on the west, and on the south by a small brook called Stand Brook, later Sachem’s Brook and now completely covered over (along Brook Street, Wollaston, to the bay), and including a large swamp from which the brook ran. He soon built a house and it, or a successor house, stood until 1857 on present Linden Street, Wollaston, near the junction of Hancock Street where the cellar hole on the south side of Linden Street was visible until after 1900. A sketch of the typical salt box or lean-to house is included in Whitfield’s “Homes of our Forefather’s”, and “Chapel of Ease”, by D. M. Wilson, 1890.
He sold the farm May 31, 1667, and confirmed the sale in his will of the same date, equally to his son, Rev. JOHN WILSON of Medfield, and daughter Mary, wife of Rev. Samuel Danforth of Roxbury. JOHN and Mary made a division of the land in 1687, JOHN taking the southern part which remained in the possession of his descendants for many years afterwards.
JOHN and ELIZABETH are both buried in a tomb in King’s Chapel Burying Ground, in Boston.https://www.youtube.com/embed/791MnKvEfoU?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparenthttps://www.youtube.com/embed/FSDYE0SCWRE?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparent
The King’s Chapel congregation was founded by Royal Governor Sir Edmund Andros in 1686 as the first Anglican Church in colonial New England during the reign of King James II. The original King’s Chapel was a wooden church built in 1688 at the corner of Tremont and School Streets, where the church stands today. It was situated on the public burying ground, now King’s Chapel Burying Ground, because no resident would sell land for a church that was not Congregationalist (at the time, the Congregational church was the official religion of Massachusetts).
1688 King’s Chapel building (demolished)
In 1749, construction began on the current stone structure, which was designed by Peter Harrison and completed in 1754. The stone church was built around the wooden church. When the stone church was complete, the wooden church was disassembled and removed through the windows of the new church. The wood was then shipped to Lunenburg, Nova Scotia where it was used to construct St. John’s Anglican Church. That church was destroyed by fire on Halloween night, 2001. It has since been rebuilt. Originally, there were plans to add a steeple, although funding shortfalls prevented this from happening.
The Scarlet Letter: A Romance, an 1850 novel, is a work of historical fiction written by American author Nathaniel Hawthorne. It is considered his “masterwork”. Set in 17th-century Puritan Massachusetts Bay Colony, during the years 1642 to 1649, it tells the story of Hester Prynne, who conceives a daughter through an affair and struggles to create a new life of repentance and dignity. As she struggles to raise her rambunctious daughter, Pearl, on her own, the father of her unborn child is revealed and is shown to be experiencing severe guilt. Through the scorn and judgment of the citizens and Roger Chillingworth (Hester’s husband), the two decide to remain together. Throughout the book, Hawthorne explores themes of legalism, sin, and guilt.
In this painting, The Scarlet Letter by Hugues Merle, Hester Prynne and Pearl are in the foreground and Arthur Dimmesdale and Roger Chillingworth are in the background (painting by Hugues Merle, 1861).
The following are symbols that are embedded in The Scarlet Letter:
- The Scarlet Letter A: In the beginning of the novel Hester’s letter A is a representation of her sin and adultery. However, as time progresses, the meaning of the letter changed. It now represented, to some, able. It states “The letter was the symbol of her calling. Such helpfulness was found in her—so much power to do, and power to sympathize—that many people refused to interpret the scarlet A by its original signification. They said that it meant Able, so strong was Hester Prynne, with a woman’s strength” (129).
- Meteor: The meteor shaped as an A serves as another symbol in the book. To Reverend Dimmesdale the meteor is a sign from God who is revealing his sin to everyone and causes him to be ridden with guilt. However, others perceived the letter to be a symbol for angel.
- Dimmesdale’s name: Dimmesdale’s name itself also holds symbolism. His name contains the root word “dim” which evokes the feeling of faint, weak, and gloom. This represents the constant state Dimmesdale finds himself in. His life has dimmed itself every since his sin causing his light of life to fade and dim.
- Roger Chillingworth’s name: Roger Chillingworth’s name is also perceived to have symbolism. This is because his name contains the word “chilling” which reveals the cold, chilling demeanor.
- Pearl: Pearl symbolizes the embodiment of her parent’s sin and passion. She is a constant reminder of the sin her mother can’t escape from. It is mentioned she “was the scarlet letter in another form; the scarlet letter endowed in life” (84).
- Rosebush: The rosebush is mentioned twice within the course of the story. At the beginning, it is first viewed as natures way of offering beauty to those who leave and enter the prison as well with a glimmer of hope to those who inhabit it. The rosebush is perceived as a symbol of brightness in a story filled with human sorrow. 
- The Scaffold: The scaffold is mentioned three times throughout the novel. It can be viewed as separating the book into the beginning, middle, and end. It symbolizes shame, revelation of sin, and guilt for it is where Hester received her scarlet letter as punishment and where Dimmesdale experience his revelation through the meteor.
Nathaniel Hawthorne was born on July 4, 1804, in Salem, Massachusetts; his birthplace is preserved and open to the public. William Hathorne was the author’s great-great-great-grandfather. He was a Puritan and was the first of the family to emigrate from England, settling in Dorchester, Massachusetts before moving to Salem. There he became an important member of the Massachusetts Bay Colony and held many political positions, including magistrate and judge, becoming infamous for his harsh sentencing. William’s son and the author’s great-great-grandfather John Hathorne was one of the judges who oversaw the Salem witch trials. Hawthorne probably added the “w” to his surname in his early twenties, shortly after graduating from college, in an effort to dissociate himself from his notorious forebears.https://www.youtube.com/embed/11TLS3bOCt4?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparenthttps://www.youtube.com/embed/xV4AVRGPdrY?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparenthttps://www.youtube.com/embed/TTovDeUeZAA?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparent
Just as he uses true historical figures as characters in his story “Young Goodman Brown,” Nathaniel Hawthorne writes into his narrative of “The Scarlet Letter” the “stern divine” John Wilson, a minister who came to America in 1630. A strong figure of Puritan intolerance he appears in Chapter III in the first scaffold scene. However, Hawthorne describes him in such a way as to suggest his Puritanical ineffectiveness and punitive nature:
withal a man of kind and genial spirit….an attribute [that] was…a matter of shame than self-congratulation with him….There he stood, with a border of grizzled locks beneath his skull-cap; while his gray eyes, accustomed to the shaded light of his study , were winking, like those of Hester’s infant, in the unadulterated sunshine. He looked like the darkly engraved portraits which we see prefixed to old volumes of sermons; and no more right than of those portraits would have to step forth, as he now did and meddle with a question of human guilt, passion, and anguish.
Alluding to the judges of the witchcraft trials, Hawthorne suggests the Puritanical sanctimony in the Reverend Wilson who admits that he overrides the concern of Mr. Dimmesdale that it is a wrongdoing to question her in “such broad daylight, and in the presence of so great a multitude.” But, Mr. Wilson, continues, he has explained to Dimmesdale that the wrongdoing is in the “commission of the sin, and not in the showing of it forth.” He, then, bids the Reverend Dimmesdale to step forward and question Hester. But, despite his pleas, Hester refuses. Mr. Wilson cries “more harshly than before,”
Woman, transgress not beyond the limits of Heaven’s mercy!
The Reverend Mr. Wilson appears again at the mansion of Governor Bellingham and questions Hester about her right to raise the little girl. When he asks Pearl who “made thee,” Pearl astonishes him by replying that she was plucked from the wild rose bush by the prison. After this response, the Reverend Wilson feels the child should be taken from Hester, believing the mother wishes to “make a mountain bank of this child.”
When Roger Chillingworth suggests that they guess the father of the child, the “good Mr. Wilson” suggests that it would be “sinful” to pursue the matter; better to “pray and fast upon it.” Mr. Wilson does not appear again until the second scaffold scene in Chapter XII, and then he does perceive Mr. Dimmesdale through the darkness even though Dimmesdale barely restrains himself from speaking:
The venerable Father Wilson continued to step slowly onward, looking carefully at the muddy parthway before his feet.
And, finally, in the third scaffold scene, “the venerable John Wison,…stepped forward hastily to offer his support” to Reverend Dimmesdale, but the young minister “repelled the old man’s arm.”
Symbolic of Puritanism and its ineffectiveness in assuaging the soul, the Reverend Mr. Wilson is part of the tableaux that present the punitive character of Puritanism and its ineffectiveness.
WOW …..Shawn Sinclair ( Martin Adoption ) and Steve StClair together on a radio show The Hidden History Hour lol .I found the show to be very uninformative other than the fact that Shawn admitted an adoption in his family line..teehe I tried to call in but of course he would not answerLoading…
The most religiously devout of the Founding Fathers was Reverend John Cotton (1585-1652). He was an eminent theologian in the early days of Massachusetts. Cotton was born in Derby (pronounced “Darby”), England, and was later parish priest in old Boston at the famous St. Botolph Church.
Cotton emigrated to Massachusetts in 1633, and with John Wilson they established the first church in Boston. Cotton was called the Teacher, and Wilson was called the Pastor, as such was the distinction of that day. John Cotton remained Teacher at the first Boston church until his death in 1652. It is believed that establishment of the Boston Latin School, America’s first public school, was largely due to the work by John Cotton.
Elizabeth Pain is buried at King’s Chapel Burying Ground. She died in 1704, and her grave is marked with a beautiful carved stone. It is believed that Nathaniel Hawthorne (1804-1864) was inspired by the shield on Elizabeth Pain’s gravestone, and referred to it in his famous book The Scarlet Letter.
Wikipedia summarizes The Scarlet Letter concisely: “Hester Prynne, the story’s protagonist, is a young married woman whose husband was presumed to have been lost at sea on the journey to the New World. She begins a secret adulterous relationship with Arthur Dimmesdale, the highly regarded town minister, and becomes pregnant with a daughter, whom she names Pearl. She is then publicly vilified and forced to wear the scarlet letter ‘A’ on her clothing to identify her as an adulteress, but loyally refuses to reveal the identity of her lover. She accepts the punishment with grace and refuses to be defeated by the shame inflicted upon her by her society.”
John Wilson (minister)
From Wikipedia, the free encyclopedia
|Reverend John Wilson|
Windsor, Berkshire, England
|Died||7 August 1667|
|Resting place||King’s Chapel Burying Ground|
|Education||B.A. 1609/10, King’s College, Cambridge; M.A. 1613, Emmanuel College, Cambridge|
|Children||Edmund, John, Elizabeth, Mary|
|Parent(s)||Reverend William Wilson and Isabel Woodhull|
John Wilson (c.1588–1667), was a Puritan clergyman in Boston in the Massachusetts Bay Colony, and the minister of the First Church of Boston from its beginnings in Charlestown in 1630 until his death in 1667. He is most noted for being a minister at odds with Anne Hutchinson during the Antinomian Controversy from 1636 to 1638, and for being an attending minister during the execution of Mary Dyer in 1660.
Born into a prominent English family from Sudbury in Suffolk, his father was the chaplain to the Archbishop of Canterbury, and thus held a high position in the Anglican Church. Young Wilson was sent to school at Eton for four years, and then attended the university at King’s College, Cambridge, where he received his B.A. in 1610. From there he studied law briefly, and then studied at Emmanuel College, Cambridge, where he received an M.A. in 1613. Following his ordination, he was the chaplain for some prominent families for a few years, before being installed as pastor in his home town of Sudbury. Over the next ten years he was dismissed and then reinstated on several occasions, because of his strong Puritan sentiments which contradicted the practices of the established church.
As with many other Puritan divines, Wilson came to New England, and sailed with his friend John Winthrop and the Winthrop Fleet in 1630. He was the first minister of the settlers, who established themselves in Charlestown, but soon crossed the Charles River into Boston. Wilson was an encouragement to the early settlers during the very trying initial years of colonization. He made two return trips to England during his early days in Boston, the first time to persuade his wife to come, after she initially refused to make the trip, and the second time to transact some business. Upon his second return to the Massachusetts Bay Colony in 1635, Anne Hutchinson was first exposed to his preaching, and found an unhappy difference between his theology and that of her mentor, John Cotton, who was the other Boston minister. The theologically astute, sharp-minded, and outspoken Hutchinson, who had been hosting large groups of followers in her home, began to criticize Wilson, and the divide erupted into the Antinomian Controversy. Hutchinson was eventually tried and banished from the colony, as was her brother-in-law, Reverend John Wheelwright.
Following the controversy, Wilson and Cotton were able to work together to heal the divisions within the Boston church, but after Cotton’s death more controversy befell Boston as the Quakers began to infiltrate the orthodox colony with their evangelists. Greatly opposed to their theology, Wilson supported the actions taken against them, and supervised the execution of his former parishioner, Mary Dyer in 1660. He died in 1667, the longest-lived of the early ministers in the Boston area, and his passing was lamented by those who knew him and worked with him, but he is also remembered for the roles he played in the persecution of those who did not embrace the Puritan orthodoxy.
- 1Early life
- 3Antinomian Controversy
- 4Later years
- 5Execution of Mary Dyer
- 6Death and legacy
- 8See also
- 10External links
John Wilson was born in Windsor, Berkshire, England about 1588, the son of the Reverend William Wilson (1542–1615). John’s father, originally of Sudbury in Suffolk, was a chaplain to the Archbishop of Canterbury, Edmund Grindal. His father was also a prebend of St Paul’s in London, a minister in Rochester, Kent, and a rector of the parish of Cliffe, Kent. Wilson’s mother was Isabel Woodhull, the daughter of John Woodhull and Elizabeth Grindal, and a niece of Archbishop Grindal. According to Wilson’s biographer, A. W. M’Clure, Archbishop Grindal favored the Puritans to the extent of his power, to the displeasure of Queen Elizabeth.
Eton College, where Wilson studied for four years
Wilson was first formally educated at Eton College, where he spent four years, and at one time was chosen to speak a Latin oration during the visit of the duc de Biron, ambassador from the court of Henry IV of France. The duke then gave him a special gift of a gold coin called “three angels”, worth about ten shillings. On 23 August 1605, at the age of 14, Wilson was admitted to King’s College, Cambridge. While there he was initially prejudiced against the Puritans, but changed his stance after reading Richard Rogers’ Seven Treatises (1604), and he subsequently traveled to Dedham to hear Rogers preach. He and other like-minded students frequently met to discuss theology, and he also regularly visited prisons to minister to the inmates. He received his B.A. from King’s College in 1609/10, then studied law for a year at the Inns of Court in London. He next attended Emmanuel College, Cambridge, noted for its Puritan advocacy, where he received his M.A. in 1613. While at Emmanuel, he likely formed a friendship with future New England divines, John Cotton and Thomas Hooker. He was probably soon ordained as a minister in the Anglican Church, but records of this event are not extant.
In 1615 Wilson visited his dying father, who had these parting words for his son: “while thou wast at the university, because thou wouldst not conform, I fain would have brought thee to some higher preferment; but I see thy conscience is very scrupulous about somethings imposed in the church. Nevertheless, I have rejoiced to see the grace and fear of God in thy heart; and seeing thou hast hitherto maintained a good conscience, and walked according to thy light, do so still. Go by the rule of God’s holy word, and the Lord bless thee.”
Wilson preached for three years as the chaplain to several respectful families in Suffolk, one of them being the family of the Countess of Leicester. It was to her that he later dedicated his only book, Some Helps to Faith…, published in 1630. In time he was offered, and accepted, the position of minister at Sudbury, from where his family had originated. While there he met John Winthrop, and likely supported Winthrop’s unsuccessful 1626 bid to become a member of Parliament. Wilson was suspended and then restored several times as minister, the issue being nonconformity (Puritan leanings) with the established practices of the Anglican Church. Like many Puritans, he began turning his thoughts toward New England.
Wilson arrived in New England with the Winthrop Fleet in 1630.
Wilson was an early member of the Massachusetts Bay Company, and accompanied John Winthrop and the Winthrop Fleet to New England in 1630. As soon as they arrived, he, with Governor Winthrop, Thomas Dudley, and Isaac Johnson, entered into a formal and solemn covenant with each other to walk together in the fellowship of the gospel. Life was harsh in the new wilderness, and Plymouth historian Nathaniel Morton said that Wilson “bare a great share of the difficulties of these new beginnings with great cheerfulness and alacrity of spirit.” Wilson was chosen the pastor of their first church in Charlestown, being installed as teacher there on 27 August 1630, and in the same month the General Court ordered that a dwelling-house should be built for him at the public expense, and the governor and Sir Richard Saltonstall were appointed to put this into effect. By the same authority it was also ordered, that Wilson’s salary, until the arrival of his wife, should be 20 pounds a year. After the Charlestown church was established, most of its members moved across the Charles River to Boston, after which services were held alternately on each side of the river, and then later only in Boston.
Well before leaving England, Wilson was married to Elizabeth Mansfield, the daughter of Sir John Mansfield, and had at least two children born in England, but his wife had initially refused to come to New England with him. Her refusal was the subject of several letters sent from John Winthrop’s wife, Margaret, to her son John Winthrop Jr., in May 1631. Wilson then made a trip back to England from 1631 to 1632. Though his biographer, in 1870, stated that she still did not come back to New England with Wilson until 1635, Anderson in 1995 pointed out that the couple had a child baptized in Boston in 1633; therefore she had to have come with Wilson during this earlier trip.
On 2 July 1632 Wilson was admitted as a freeman of the colony, and later the same month the first meeting house was built in Boston. For this and Wilson’s parsonage, the congregation made a voluntary contribution of 120 pounds. On 25 October 1632 Wilson, with Governor Winthrop and a few other men, set out on a friendly visit to Plymouth where they were hospitably received. They held a worship service on the Sabbath, and that same afternoon they met again, and engaged in a discussion centered around a question posed by the Plymouth teacher, Roger Williams. William Bradford, the Plymouth governor, and William Brewster, the ruling elder, spoke, after which Governor Winthrop and Wilson were invited to speak. The Boston men returned the following Wednesday, with Winthrop riding Governor Bradford’s horse.
On 23 November, Wilson, who had previously been ordained teacher, was installed as minister of the First Church of Boston. In 1633 the church at Boston received another minister, when John Cotton arrived and was installed as teacher. In November 1633 Wilson made one of his many visits outside Boston, and went to Agawam (later Ipswich), since the settlers there did not yet have a minister. He also visited the natives, tending to their sick, and instructing others who were capable of understanding him. In this regard he became the first Protestant missionary to the North American native people, a work later to be carried on with much success by Reverend John Eliot. Closer to home, Wilson sometimes led groups of Christians, including magistrates and other ministers, to the church lectures in nearby towns, sharing his “heavenly discourse” during the trip.
In late 1634, Wilson made his final trip to England, leaving the ministry of the Boston Church in the hands of his co-pastor, John Cotton, and traveling with John Winthrop Jr. While returning to England he had a harrowing experience off the coast of Ireland during some violent winter weather, and though other ships perished, his landed. During his journey across Ireland and England, Wilson was able to minister to many people, and tell them about New England. In his journal, John Winthrop noted that while in Ireland, Wilson “gave much satisfaction to the Christians there about New England.” Leaving England for the final time on 10 August 1635, Wilson arrived back in New England on the third of October. Soon after his return, M’Clure writes, “the Antinomian Controversy broke out and raged for two…years and with a fury that threatened the destruction of his church.”
Main article: Antinomian Controversy
Wilson first became acquainted with Anne Hutchinson when in 1634, as the minister of the Boston Church, he was notified of some heterodox views that she revealed while en route to New England on the ship Griffin. A minister aboard the ship was questioned by her in such a way as to cause him some alarm, and word was sent to Wilson. In conference with his co-minister in Boston, the Reverend John Cotton, Hutchinson was examined, and deemed suitable for church membership, though admitted a week later than her husband because of initial uncertainty.
John Cotton shared the ministry with Wilson at the Boston church.
When Wilson returned from his England trip in 1635, he was accompanied aboard the ship Abigail by two other people who would play a role in the religious controversy to come. One of these was the Reverend Hugh Peter, who became the minister in Salem, and the other was a young aristocrat, Henry Vane, who soon became the governor of the colony.
In the pulpit, Wilson was said to have a voice that was harsh and indistinct and his demeanor was directed at strict discipline, but he had a penchant for rhymes, and would frequently engage in word play. He was unpopular during his early days of preaching in Boston, partly attributable to his strictness in teaching, and partly from his violent and arbitrary manner. His gruff style was further highlighted by the mild qualities of John Cotton, with whom he shared the church’s ministry. When Wilson returned to Boston in 1635, Hutchinson was exposed to his teaching for the first time, and immediately saw a big difference between her own doctrines and his. She found his emphasis on morality, and his doctrine of “evidencing justification by sanctification” (a covenant of works) to be repugnant, and she told her followers that Wilson lacked “the seal of the Spirit.” Wilson’s doctrines were shared with all of the other ministers in the colony, except for Cotton, and the Boston congregation had grown accustomed to Cotton’s lack of emphasis on preparation “in favor of stressing the inevitability of God’s will.” The positions of Cotton and Wilson were matters of emphasis, and neither minister believed that works could help to save a person. It is likely that most members of the Boston church could not see much difference between the doctrines of the two men, but the astute Hutchinson could, prompting her to criticize Wilson at her home gatherings. Probably in early 1636 he became aware of divisions within his own Boston congregation, and soon came to realize that Hutchinson’s views were widely divergent from those of the orthodox clergy in the colony.
Wilson said nothing of his discovery, but instead preached his covenant of works even more vehemently. As soon as Winthrop became aware of what was happening, he made an entry in his journal about Hutchinson, who did “meddle in such things as are proper for men, whose minds are stronger.” He also noted the 1636 arrival in the colony of Hutchinson’s in-law who became an ally in religious opinion: “There joined with her in these opinions a brother of hers, one Mr. Wheelwright, a silenced minister sometimes in England.”
Meetings of the ministers
Governor Henry Vane was furious over Wilson’s “sad speech,” which cast aspersions on Reverend Cotton.
In October 1636 the ministers, realizing that a theological tempest was forming in the colony, decided to get to the heart of the issue, and held a series of meetings, which also included Hutchinson and some of the magistrates. In order to deal with the theological errors of the Hutchinson group, the ministers first had to come to a consensus about their own positions, and this they were unable to do. Hutchinson’s followers used this impasse to attempt to have Wheelwright appointed as another minister to the Boston church, an expression of their dissatisfaction with Wilson. Winthrop came to Wilson’s rescue, as an elder in the church, by invoking a ruling requiring unanimity in a church vote, and was thus able to forestall Wheelwright’s appointment there. Instead, Wheelwright was sent about ten miles south to Mount Wollaston to preach.
As the meetings continued into December 1636, the theological debate escalated. Wilson delivered “a very sad speech of the condition of our churches,” insinuating that Cotton, his fellow Boston minister, was partly responsible for the dissension. Wilson’s speech was moved to represent the sense of the meeting, and was approved by all of the ministers and magistrates present with the notable exceptions of Governor Vane, Reverend Cotton, Reverend Wheelwright, and two strong supporters of Hutchinson, William Coddington and Richard Dummer.
Cotton, normally of a very placid disposition, was indignant over the proceedings and lead a delegation to admonish Wilson for his uncharitable insinuations. On Saturday, 31 December 1636, the Boston congregants met to prefer charges against Wilson. Governor Vane launched the attack, and was joined by other members of the congregation. Wilson met the onslaught with a quiet dignity, and responded soberly to each of the accusations brought against him. The crowd refused to accept his excuses, and demanded a vote of censure. At this point Cotton intervened, and with more restraint than his parishioners, offered that without unanimity a vote of censure was out of order. While the ultimate indignity of censure was averted, Cotton nevertheless gave a grave exhortation to his colleague to allay the temper of the congregants. The next day Wilson preached such a conciliatory sermon that even Governor Vane rose and voiced his approval.
“Dung cast on their faces”
The Boston congregants, followers of Hutchinson, were now emboldened to seize the offensive and discredit the orthodox doctrines at services throughout the colony. The saddened Winthrop lamented, “Now the faithfull Ministers of Christ must have dung cast on their faces, and be not better than legall Preachers.” As Hutchinson’s followers attacked ministers with questions calculated to diminish confidence in their teachings, Winthrop continued his lament, “so many objections made by the opinionists…against our doctrine delivered, if it suited not their new fancies.” When Wilson rose to preach or pray, the Hutchinsonians boldly rose and walked out of the meeting house. While Wilson was the favorite butt of this abuse, it was not restricted just to the Boston church, and similar gestures were being made toward the other ministers who preached a covenant of works.
John Winthrop, after lamenting the attacks on the ministers, was buoyed by the results of the 1637 election
In hopes of bringing the mounting crisis under control, the General Court called for a day of fasting and repentance to be held on Thursday, 19 January 1637. During the Boston church service held that day, Cotton invited Wheelwright to come forward and deliver a sermon. Instead of the hoped-for peace, the opposite transpired. In the sermon Wheelwright stated that those who taught a covenant of works were Antichrists, and all the ministers besides Cotton saw this as being directed at them, though Wheelwright later denied this. During a meeting of the General Court in March Wheelwright was questioned at length, and ultimately charged with sedition, though not sentenced.
Election of May 1637
The religious division had by now become a political issue, resulting in great excitement during the elections of May 1637. The orthodox party of the majority of magistrates and ministers maneuvered to have the elections moved from Boston to Newtown (later Cambridge) where the Hutchinsonians would have less support. The Boston supporters of Hutchinson wanted a petition to be read before the election, but the orthodox party insisted on holding the election first. Tempers flared, and bitter words gave way to blows as zealots on both sides clamored to have their opinions heard. During the excitement, Reverend Wilson was lifted up into a tree, and he bellowed to the crowd below, imploring them to look at their charter, to which a cry went out for the election to take place. The crowd then divided, with a majority going to one end of the common to hold the election, leaving the Boston faction in the minority by themselves. Seeing the futility of resisting further, the Boston group joined in the election.
The election was a sweeping victory for the orthodox party, with Henry Vane replaced by Winthrop as governor, and Hutchinson supporters William Coddington and Richard Dummer losing their positions as magistrates. Soon after the election, Wilson volunteered to be the minister of a military unit that went to Connecticut to settle the conflict with the Pequot Indians. When he returned to Boston on 5 August, two days after Vane boarded a ship for England, never to return, Wilson was summoned to take part in a synod of all the colony’s ministers. Many theological issues needed to be put to rest, and new issues that arose during the course of the controversy had to be dealt with.
Trials of Hutchinson
While Wilson had little to say during Hutchinson’s civil trial, he delivered the final pronouncement at her church trial.
By late 1637, the conclusion of the controversy was beginning to take shape. During the court held in early November, Wheelwright was finally sentenced to banishment, the delay caused by the hopes that he would, at some point, recant. On 7 November the trial of Anne Hutchinson began, and Wilson was there with most of the other ministers in the colony, though his role was somewhat restrained. During the second day of the trial, when things seemed to be going in her favor, Hutchinson insisted on making a statement, admitting that her knowledge of things had come from a divine inspiration, prophesying her deliverance from the proceedings, and announcing that a curse would befall the colony. This was all that her judges needed to hear, and she was accused of heresy and sentenced to banishment, though she would be held in detention for four months, awaiting a trial by the clergy. While no statements made by Wilson were recorded in either existing transcript of this trial, Wilson did make a speech against Hutchinson at the end of the proceedings, to which Hutchinson responded with anger four months later during her church trial.
Her church trial took place at the Boston meeting house on two consecutive Thursdays in March 1638. Hutchinson was accused of numerous theological errors of which only four were covered during the first day, so the trial was scheduled to continue the following week, when Wilson took an active part in the proceedings. During this second day of interrogation a week later, Hutchinson read a carefully written recantation of her theological errors. Had the trial ended there, she would have likely remained in communion with the church, with the possibility of even returning there some day. Wilson, however, did not accept this recantation, and he re-opened a line of questioning from the previous week. With this, a new onslaught began, and when later given the opportunity, Wilson said, “[The root of]… your errors…is the slightinge of Gods faythfull Ministers and contenminge and cryinge down them as Nobodies.” Hugh Peter chimed in, followed by Thomas Shepard, and then Wilson spoke again, “I cannot but reverence and adore the wise hand of God…in leavinge our sister to pride and Lyinge.” Then John Eliot made his statement, and Wilson resumed, “Consider how we cane…longer suffer her to goe on still in seducinge to seduce, and in deacevinge to deaceve, and in lyinge to lye!”
As the battering continued, even Cotton chided her, and while concerns from the congregation brought pause to the ministers, the momentum still remained with them. When the final points of order were addressed, it was left to Wilson to deliver the final blow: “The Church consentinge to it we will proced to excommunication.” He then continued, “Forasmuch as you, Mrs. Hutchinson, have highly transgressed and offended…and troubled the Church with your Errors and have drawen away many a poor soule, and have upheld your Revelations; and forasmuch as you have made a Lye…Therefor in the name of our Lord Je[sus] Ch[rist]…I doe cast you out and…deliver you up to Sathan…and account you from this time forth to be a Hethen and a Publican…I command you in the name of Ch[rist] Je[sus] and of this Church as a Leper to withdraw your selfe out of the Congregation.”
Hutchinson left the colony within a week of her excommmunication, and following this conclusion of the Antinomian Controversy, Wilson worked with Cotton to reunite the Boston church. Following Cotton’s death in 1652, his position was filled, following four years of campaigning, by John Norton from Ipswich. Norton held this position until his death in 1663.
Wilson was an early advocate of the conversion of Indians to Christianity, and acted on this belief by taking the orphaned son of Wonohaquaham, a local sagamore into his home to educate. In 1647 he visited the “praying Indians” of Nonantum, and noticed that they had built a house of worship that Wilson described as appearing “like the workmanship of an English housewright.” During the 1650s and 1660s, in order to boost declining membership in the Boston church, Wilson supported a ruling known as the Half-Way Covenant, allowing parishioners to be brought into the church without having had a conversion experience.
In 1656, Wilson and John Norton were the two ministers of the Boston church when the widow Ann Hibbins was convicted of witchcraft by the General Court and executed in Boston. Hibbins’ husband died in 1654, and the unhappy widow was first tried the next year following complaints of her neighbors about her behavior. Details of the event are lacking, because the great Boston journalist, John Winthrop was dead, and the next generations of note takers, Increase Mather and Cotton Mather had not yet emerged. A 1684 letter, however, survives, written by a Reverend Beach in Jamaica to Increase Mather in New England. In the letter Beach stated that he, Wilson and others were guests at Norton’s table when Norton made the statement that the only reason Hibbins was executed was because she had more wit than her neighbors, thus implying her innocence. The sentiments of Wilson are not specifically expressed in the letter, though several writers have inferred that his sentiments were the same as Norton’s.
Execution of Mary Dyer
Wilson exhorted Mary Dyer to repent, but it was her goal to hang as a martyr.
In the 1650s Quaker missionaries began filtering into the Massachusetts Bay Colony, mostly from Rhode Island, creating alarm among the colony’s magistrates and ministers, including Wilson. In 1870, M’Clure wrote that Wilson “blended an intense love of truth with as intense a hatred of error”, referring to the Quakers’ marked diversion from Puritan orthodoxy.
On 27 October 1659 three Quakers—Marmaduke Stevenson, William Robinson and Mary Dyer—were led to the Boston gallows from the prison where they had been recently held for their Quaker evangelism, against which Massachusetts had enacted very strict laws. Wilson, now nearly 70, as pastor of the Boston church was on hand as the supervising minister. As the two Quaker men first approached the gallows, wearing hats, Wilson said to Robinson, “Shall such jacks as you come in before authority with your hats on?” Ignoring the barb, Robinson then let forth a barrage of words, to which Wilson angrily responded, “Hold thy tongue, be silent; thou art going to die with a lie in your mouth.” The two Quaker men were then hanged, after which it was Dyer’s turn to ascend the ladder. As the noose was fastened about her neck, and her face covered, a young man came running and shouting, wielding a document which he waved before the authorities. Governor Endecott had stayed her execution. After the two executions had taken place, Wilson was said to have written a ballad about the event, which was sung by young men around Boston.
Not willing to let public sentiment over the executions subside, Dyer knew that she had to go through with her martyrdom. After the winter she returned to the Bay Colony in May 1660, and was immediately arrested. On the 31st of the month she was brought before Endecott, who questioned her briefly, and then pronounced her execution for the following day. On 1 June, Dyer was once again led to the gallows, and while standing at the hanging tree for the final time, Wilson, who had received her into the Boston church 24 years earlier and had baptized her son Samuel, called to her. His words were, “Mary Dyer, O repent, O repent, and be not so deluded and carried away by deceit of the devil.” Her reply was, “Nay, man, I am not now to repent.” With these final words, the ladder was kicked away, and she died when her neck snapped.
Death and legacy
Richard Mather was one of several ministers remembered in Wilson’s 1667 will.
Wilson’s final years were marked by a prolonged illness. In his will, dated 31 May 1667, Wilson remembered a large number of people, among them being several of the local ministers, including Richard Mather of Dorchester and Thomas Shepard Jr. of Charlestown. He died on 7 August 1667, and his son-in-law Samuel Danforth wrote, “About two of the clock in the morning, my honored Father, Mr. John Wilson, Pastor to the church of Boston, aged about 78 years and an half, a man eminent in faith, love, humility, self-denial, prayer, sound[n]ess of mind, zeal for God, liberality to all men, esp[ecial]ly to the s[ain]ts & ministers of Christ, rested from his labors & sorrows, beloved & lamented of all, and very honorably interred the day following.” His funeral sermon was preached by local divine, Increase Mather, and he was buried in the King’s Chapel Burying Ground in Boston.
Wilson was notable for making anagrams based on the names of his friends and acquaintances. M’Clure described them as numerous and nimble, and if not exact, they were always instructive, and he would rather force a poor match than lose the moral. An anecdote given by Wilson biographer M’Clure, whether true or not, points to the character of Wilson: a person met Wilson returning from a journey and remarked, “Sir, I have sad news for you: while you have been abroad, your house is burnt.” To this Wilson is reputed to have replied, “Blessed be God! He has burnt this house, because he intends to give me a better.”
In 1809 historian John Eliot called Wilson affable in speech, but condescending in his deportment. An early mentor of his, Dr. William Ames, wrote, “that if he might have his option of the best condition this side of heaven, it would be [to be] the teacher of a congregational church of which Mr. Wilson was pastor.” Plymouth historian Nathaniel Morton called him “eminent for love and zeal” and M’Clure wrote that his unfeigning modesty was excessive. In this vein, M’Clure wrote that Wilson refused to ever sit for a portrait and his response to those who suggested he do so was “What! Such a poor vile creature as I am! Shall my picture be drawn? I say No; it never shall.” M’Clure then suggested that the line drawing of Wilson in the Massachusetts Historical Society was made after his death. Cotton Mather, the noted Puritan who was a grandson of both Richard Mather and John Cotton wrote of Wilson, “If the picture of this good, and therein great man, were to be exactly given, great zeal, with great love, would be the two principal strokes that, joined with orthodoxy, should make up his portraiture.”
Darcy told me she wanted to get away from her boyfriend who was at the top of the Boston Process. He had a hold on her, was playing mind games, and was trying to control her. Being a follower of Meher Baba who looked down on cults, I helped her break the chain. Darcy’s mother was very grateful when I cme to her house with her daughter who had become distant.
Now Michelle was in deep trouble. She and her boyfirned had come to live in our commune James Harkis and I founded and sustained. One day she pointed out a guy sitting in a car across the street.
“He’s Mafia. He wants to give us money to help him find our friend who became his lover. She stole a belt with a code in it for box cars containing drug shipments. She took it thinking it would buy her freedom from him. He is very abusive. He wants her and the belt back. We are thinking of taking the money and run.”
“Do not take Mob money – period! If you do, they believe they own you. They will find you and dispose you.”
“Can you go talk to him?”
I was fearless in those day. I was a dead-an walking. I was Strider from the Lord of the Rings in my black cape. I was a Ranger. I went downstairs, walked up to the car, and said;
“Michelle wants to talk to you.”
There’s a bar around the corner. Will an hour from now do?”
I wanted to prepare Michelle, put a white light of protection around her. Playing at playing with Satan, was over. Time to wake up.
The Process Church of The Final Judgment
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The Process, or in full, The Process Church of the Final Judgment, commonly known by non-members as the Process Church, was a religious group that flourished in the 1960s and 1970s, founded by the English couple Mary Anne and Robert DeGrimston (originally Robert Moor and Mary Anne MacLean). Originally headquartered in London, it had developed as a splinter group from Scientology, so that they were declared “suppressive persons” by L. Ron Hubbard in December 1965. In 1966, members of the group underwent a social implosion and moved to Xtul on Mexico’s Yucatan peninsula, where they developed “processean” theology (which differs from, and is unrelated to process theology). They later established a base of operations in the United States in New Orleans.
They were often viewed as Satanic on the grounds that they worshipped both Christ and Satan. Their belief was that Satan would become reconciled to Christ, and they would come together at the end of the world to judge humanity, Christ to judge and Satan to execute judgment. Vincent Bugliosi, the prosecutor of the Charles Manson family trial, comments in his book Helter Skelter that there may be evidence Manson borrowed philosophically from the Process Church, and that representatives of the Church visited him in jail after his arrest. According to one of those representatives, the purpose of the visit was to question Manson about whether he had ever had any contact with Church members or ever received any literature about the Church. The group published an article about Manson and prison visit in the The Process magazine’s special “Death” edition.
In April 1974, Robert DeGrimston was removed by the Council of Masters as Teacher. They renounced The Unity, his exposition of the above-noted doctrines, and most of his other teachings. DeGrimston attempted to restart the Process Church several times, but he could never replace his original following. Following DeGrimston’s removal, the group underwent a significant change in orientation and renamed itself the Foundation Faith of the Millennium. In 1980, the name of the organization was changed to The Foundation Faith of God. Further changes in both name and focus followed, and the organization eventually became the Best Friends Animal Society, which is now one of America’s large animal welfare rescue groups.*  Many of the same believers went on to support Gilles Deleuze in his leadership of the Anti-Oedipal movement of 1968.
A detailed account of the history of and life within the Process Church as told by a participant-observer is contained in William S. Bainbridge’s book Satan’s Power. (He employed a pseudonym for the name of the group, referring to it as “The Power”, and disguised the names of people to preserve their identities, a procedure used for sociological studies of living groups to ensure privacy.)
[hide] 1 Processean theology
3 Further reading
4 External links
Processean theology[edit source]
The term “processean theology” distinguishes these ideas from the process theology derived from the thoughts of Alfred North Whitehead.
In Xtul was the first “channeling” of God. After Xtul, Jehovah was the only recognised God. Later, with Jehovah, Lucifer and Satan were recognised as “The Three Great Gods of the Universe” and Christ as the Emissary to the Gods. The Three Great Gods represent three basic human patterns of reality:
Jehovah, the wrathful God of vengeance and retribution, demands discipline, courage and ruthlessness, and a single-minded dedication to duty, purity and self-denial.
Lucifer, the Light Bearer, urges followers to enjoy life to the full, to value success in human terms, to be gentle and kind and loving, and to live in peace and harmony with one another. Man’s apparent inability to value success without descending into greed, jealousy and an exaggerated sense of his own importance, has brought the God Lucifer into disrepute. He has become mistakenly identified with Satan.
Satan, the receiver of transcendent souls and corrupted bodies, instills in followers two directly opposite qualities; at one end an urge to rise above all human and physical needs and appetites, to become all soul and no body, all spirit and no mind, and at the other end a desire to sink beneath all human codes of behavior, and to wallow in a morass of violence, lunacy and excessive physical indulgence. But it is the lower end of Satan’s nature that men fear, which is why Satan, by whatever name, is seen as the Adversary.
In between these Three Great Gods and man, is an entire hierarchy of Gods, beings and superbeings, angels and archangels, demons and archdemons, elementals and guides, and fallen angels and watchers.
The Process believes that, to varying degrees, these “God-patterns” exist within everyone. The main doctrine of The Process is the unity of Christ and Satan, who exist as opposites. Jehovah and Lucifer exist as opposites and when Christ and Satan are united, this will unite Jehovah and Lucifer.
In the original 1960s literature of the church, Christ, Lucifer, Satan and Jehovah were all arranged on a mandala, with Christ at the top opposite Satan on the bottom and Jehovah on the left opposite Lucifer on the right.
Accused of being a “black-caped, black-garbed, death-worshipping church” with ranks of mindless “hooded snuffoids,” they believed they were visionaries warning of the coming apocalypse. In the wake of the shootings at Columbine and with cult activity on the increase, this could have been ripped from the mainstream headlines throughout 1999. But at the end of the hippie dream, these were the charges levelled at one of the most controversial cults of the Sixties: the Process Church.
In 1963, two people met at the L Ron Hubbard Institute of Scientology on Fitzroy Street, London. They were both studying to be ‘auditors’. Based on his earlier system of Dianetics, ‘auditing’ was Hubbard’s method of discovering and eliminating ‘engrams,’ the psychic residue from past traumas. The aim of auditing was to become ‘clear,’ to wipe the psychic slate clean and become, in effect, a kind of superman, no longer enthralled to neurotic fears and hang-ups.
Robert DeGrimston Moore (left) and Mary Ann McClean were both fascinated by auditing and soon grew proficient. Although they came from considerably different backgrounds, both were enthusiastic Scientologists. Born in Shanghai in 1935, Robert had served in the military as a cavalry officer, for awhile stationed in Malaya. He had a middle class upbringing, and had studied as an architect. He boasted an IQ of 163 and claimed to have been a member of MENSA. Tall, handsome, dreamy and charismatic, Robert was passive and emotionally dependent. A perfect match, it turned out, for Mary Ann.
Born in Glasgow in 1931, Mary Ann had a different sort of life. Her father left before she was born; not long after, her mother abandoned her. She was raised by relatives in an atmosphere of poverty and neglect. Attractive, driven and ambitious, by the early 1950s she had emigrated to the States; it’s a good chance she paid her way through prostitution. For a time she was married to the US boxing champ Sugar Ray Robinson. In the early 1960s, Mary Ann left Sugar Ray and moved to London. The split must have been profitable: she took a lease on an expensive flat and set up a high class call-girl service. She entertained some top flight customers, and had connections with the Profumo scandal. Manipulative, demanding and volatile, she knew how to exploit emotional needs and fostered dependence in those around her. She was attracted to Robert’s intelligence and charm. She knew she could use both, and she did.
Robert D e Grimston It was soon clear they were too intelligent and wilful to remain Hubbard’s followers. Robert (left) and Mary Ann had ideas of their own, and tested these successfully on some clients. Security on Fitzroy Street was high; when Mary Ann discovered her session rooms were bugged, she and Robert left. Mary Ann, who was sensitive to appearances, convinced Robert to drop Moore, which she thought sounded too common, and to adopt DeGrimston. They married soon after, and in 1964 they set up their own system.
They were both interested in the work of Alfred Adler, a Freudian who had broken away to develop his own ideas. Adler, who developed the idea of the inferiority complex, believed that people were driven by what he called ‘secret goals,’ hidden agendas that gave rise to compulsions and neuroses. The idea was to discover these goals and make them conscious. Putting Adler and Hubbard together, Robert and Mary Ann created a new system – Compulsions Analysis.
When they tried the new therapy on some friends, the results were encouraging. The circle grew, with the initial people who had undergone ‘the process,’ as it began to be called, initiating others – all paying considerable fees to the DeGrimstons. Most of the early clients came from Robert’s set. Mary Ann’s friends tended to be from the shady side, but Robert moved among the bright lights of English youth. Young professionals – architects, artists, scientists, economists – formed the first core of the DeGrimstons’ following.
They took an office on Wigmore Street. Strange things began to happen. The group, which now numbered around 30, began to feel various ‘group mind’ effects. They also began to feel set apart from the rest of society. Like many ‘alternative’ groups in the Sixties, Compulsions Analysis moved from self-help to a kind of spiritual quest, as those that had gone through ‘the process’ began to regard the rest of society as a kind of bad dream. The DeGrimstons began to feel that what they had created was something more than a new therapy. They looked around for a new name, and decided on something that must have seemed obvious. In 1965, Compulsions Analysis, a derivative of Scientology, became the Process Church of the Final Judgement.
Mary Ann and Robert felt inspired. Divine powers were guiding them. When a member came into an inheritance, they convinced him to take out a lease on a mansion in Balfour Place in Mayfair and donate it to the Process. They also convinced him to decorate the place lavishly, even putting a brass plate on the door, featuring the new Process symbol Robert had designed. Four Ps joined in a kind of mandalic wheel, the symbol had an uncanny resemblance to the Nazi swastika .
But they were not long for Mayfair. The divine hand was pressing them on. Robert and Mary Ann began to yearn for some retreat from a world they increasingly regarded with disgust. In June, 1966, the DeGrimstons and a group of about 30 ‘Processeans’ – as they called themselves – left for Nassau. They were accompanied by the six Alsatian dogs the DeGrimstons had recently acquired – another suggestion from the divine powers. (Further suggestions included an $80,000 yacht and first class journeys to Turkey and Asia for the DeGrimstons.) Later, members emulating the leaders would acquire these dogs too.
After three months they left Nassau, still in search of their sanctuary. In Mexico City a group mind session suggested they hire a rickety bus and follow the Yucatan coast. Near Sisal they came upon a spot they had envisioned in their meditations. Xtul, a place of ruins, was near the beach, hugged by coconut palms; pronounced ‘Shtul’ the word meant ‘terminus’ or ‘end’ in Mayan. For the Process, however, it was only the beginning.
It was like paradise. Living on fruit and fish, swimming, making love, having group encounters – like many people in the Sixties, the Process had ‘gone back to nature’; they had escaped the rat race and were finding themselves. They wrote songs, chants, and poems about Xtul; everyone there would remember the time for the rest of their life, as if they had gone back to Eden. It had a profound effect on Robert, who began to identify with Jesus Christ.
But then disaster hit. A hurricane pummelled the group for three days. 200 mph (322 kph) winds in absolute darkness. Their shelters were flattened. It was as if demonic forces had been unleashed; yet miraculously the group survived. Local villages were devastated, but the Process emerged from the upheaval unharmed but not unchanged, Degrimston knew. It had been their rite of passage. The true nature of the universe had been revealed to him.
They had met the twin Gods of love and violence. At Xtul, he had begun to receive inspired teachings, what he called The Xtul Dialogues, communications from the god forces that ruled existence. He called them Jehovah, Satan and Lucifer. And now they had a mission: to return to London and preach the word of their imminent apocalyptic unification. For Christ and Satan, it was time to come together.
They returned to London filled with a sense of purpose. Their return, however, wasn’t a total triumph. While at Xtul, the parents of some underaged Processeans sent a solicitor to retrieve their children. In paradise, the solicitor encountered a bikini-clad Mary Ann DeGrimston, fawned on by ragged and underfed Processeans; he made a note of her long, silver-polished fingernails, and talked to the press. The Sunday Telegraph ran a negative story on the “Mind Benders of Mayfair.” The ‘alternative’ press wasn’t too keen on them either; a highly critical article appeared in the counterculture gazette, Oz. But the DeGrimstons weren’t detered. Back at Balfour Place they opened a 24-hour coffee bar called Satan’s Cave.
The group had made a sudden shift. They began to wear black capes and black turtle necks, and to sport shiny silver crosses. They also wore badges featuring the sinister Goat of Mendes, the devil headed demon of the witches’ sabbath. The Process symbol too was prominent. Divine intervention continued. They set up a lecture hall and bookshop, and an Alpha Room, where they held their Sabbath Assemblies. (Novelist Robert Irwin, whose Satan Wants Me is set against the backdrop of occult 1960s London, recalls some deflowered virgins at Process gatherings, but doubts if there were any virgins in London then.) A movie theatre ran films dominated by destruction and violence. They gave classes in telepathy, self-expression and communication, and got on their soap-box in Hyde Park to preach the apocalypse trip. Processeans hit the streets asking for donations. Mary Ann was a fanatical anti-vivisectionist; cult members were told to say the money was going to ‘animal welfare,’ although most of it landed in the DeGrimstons’ pocket.
Robert’s vision convinced him that people were divided into four types, based on the four god forces. Each was an extreme, and the idea was to discover which path suited you and to follow it whole-heartedly.Jehovans were disciplined, authoritarian, ascetic puritans (Mary Ann was a classic example). Satanists were dedicated to violence, chaos and lust. Lucifereans were self-indulgent sensualists (the most popular type in the 1960s, I’d imagine). Christ, as unifier of all three, was the symbol of the new man to emerge after the coming destruction. All the rest were what DeGrimston called ‘The Greys,’ the great mass of lukewarm mediocrities, who take the safe path of compromise and conformity. John Grey “hides, even from himself, his own intensity of feeling” and “has wrapped himself in a cocoon of compromise and mediocrity.” People like him would burn in the purging fires of the last days – which, according to DeGrimston, were soon approaching.
Along with inspired works like The Gods On War, Humanity is The Devil and As It Is – written during his time in Turkey, and which provided the cult with their catchphrase “As it is, so be it” – the main organ of Process theology was their glossy magazine,The Process. Sporting blaring red, purple and black psychedelic graphics, the editorial policy favoured Hitler, Satan and gore. “Humanity is doomed” was the brief. The Tide of the End had come. “The Earth is prepared for the ultimate devastation…The scene is set.”
This they hawked on the streets of Swinging London, hitting the King’s Road, marching into places like the Indica Bookshop, run by Peter Asher (the brother of Paul McCartney’s girlfriend, Jane Asher), Sixties chronicler Barry Miles and John Dunbar, husband of pop chanteuse Marianne Faithfull. Faithfull even appeared in an issue of The Process devoted to death; she later backed away, claiming: “There was something almost like fascism about the Process…” In the “Fear” issue, McCartney revealed that he had no “fear of the world ending or anything like that,” but did fear fear itself. Jane Asher, however, admitted that she used to be afraid of the end of the world, but has since “learned not to think about it.” An issue dedicated to “Freedom of Expression,” had Mick Jagger on the cover. The editors wisely assumed that Mick’s mug would sell more issues than Satan’s, although there would be more sympathy for the Devil later on.
As the cult grew, the DeGrimstons withdrew further from the outer world, occupying a zone of secrecy and exclusion, penetrated only by the oldest members. They called themselves The Omega (see symbol, left); apparently they had fused into a single, psychic entity. Robert, whose long hair, beard and dreamy expression made him look increasingly like Christ, could still be seen at lectures, where his charismatic voice preached the approaching conflagration. Mary Ann was rarely seen by lower ranking members; the hierarchical system of neophytes, initiates, priests and ‘Brothers’ was strictly enforced, and the secret rituals of the Omega were a matter of some speculation among new devotees.
For an unprepared initiate to encounter Mary Ann was a devastating experience. Totalitarian, Mary Ann kept an iron rule, imposing a strict sexual abstinence on new members, although the Omega themselves apparantly got up to some tricks. Luciferean Robert advised to “release the fiend that lies within you”; he had several ideas about how to go about that, some of which may have included bestiality.
By 1968 the cult had spread to the States, establishing churches in New York, Boston, New Orleans, Los Angeles and San Francisco. They also canvased Europe; in Germany they sent representatives to the neo-Nazi NPD.
Always in search of intensity, Nazi chic attracted them. In Haight-Ashbury they visited the offices of the San Francisco Oracle, hoping to bring the underground newspaper over to the cause. The Oracle was too busy hyping the coming Age of Aquarius to give Satan much time. They paid a visit to the Black Pope, Anton LaVey, head of the Church of Satan, but he had no use for them either.
They set up a church at 407 Cole Street. Their neighbour at 636 Cole was someone who would cause them a lot of grief in a year or so. His name was Charles Manson, soon to become the head of the Family responsible for the gruesome Tate-Labianca murders in August of 1969. At that time, Charlie was still an ex-con petty thief, strumming a guitar among the debris of the flower children, languishing amidst the ruins of the Summer of Love. By the end of the decade he was one of the most famous people alive, a cause célèbre in the counter-culture, Satan incarnate for the Establishment. For the Process he spelled doom.
In 1971, Ed Sanders, singer/songwriter with the Fugs and chronicler of New York’s East Village hippie scene, published The Family, a history of Charles Manson and his cult. Like many of the Woodstock Generation, Sanders was appalled at what had happened to the hippie dream.
The innocence of the mid-1960s had given way to bad drugs, maniacal gurus and violence. The Rolling Stones disastrous concert at Altamont, in which Hells Angels terrorised the crowd and murdered at least one person, had sounded a death knell. The Tate-Labianca killings were the final blow. How did “All You Need Is Love” give birth to slaughtered innocents and “Helter Skelter”? Sanders’ answer? The Process.In some of the most sensational hippie prose, Sanders claimed that the Process more or less taught Charlie everything he knew. Sanders made connections. Both Charlie and the DeGrimstons were into Scientology. In 1968 Charlie sent Family member Bruce Davis to visit Process headquarters in London; while there Davis, too, had a brief stint with Scientology. Two Processeans visited Manson in jail; Manson later contributed a stream-of-unconsciousness rant for the Process “Death” issue, calling death “total awareness, closing the circle, bringing the soul to now.” DeGrimston wrote of Satan and Christ coming together; to those in the know, that was just another name for Charlie.
The Process was keen on the Nazis. Manson carved a swastika in his forehead that bore a resemblance to the Process insignia. Both Charlie and Robert were big on fear. For Charlie “feeling the fear” meant “total awareness,” for DeGrimston only after we do “that which we are afraid to do,” can we be saved. Processeans wore black capes and the Family dressed in black when it creepy-crawled. The Process saw biker gangs like the Hells Angels as the shock troops of the coming Armageddon. Manson too tried to ingratiate himself with a bunch of different cycle gangs, like the Straight Satans, Satan Slaves, and Jokers Out of Hell. ‘In’ members of the Process refered to themselves as the Family. Most tellingly, both preached an imminent cataclysm.
Suggestive enough. But Sanders didn’t stop there. Processeans were “hooded snuffoids,” and formed a “black-caped, black-garbed, death- worshipping church.” The DeGrimstons were the head of “an English occult society dedicated to observing and aiding the end of the world by stirring up murder, violence and chaos and dedicated to the proposition that they, the Process, shall survive as the chosen people.” With little evidence Sanders linked the Process to outright sinister cults like Jean Brayton’s renegade Solar Lodge of the OTO – a pirate offshoot of Aleister Crowley’s occult organisation. He also alludes to a series of weird ritual mutilations and animal sacrifices he claims were committed in the Santa Cruz Mountains by a group called the Four Pi.
Needless to say, the Process wasn’t very happy with the book. They lodged a $1,500,000 libel suit against Sanders, and his publishers, and a $1,250,000 suit against a series of magazine articles on the same theme Sanders had written. Dutton, Sanders’ publisher, eventually settled out of court, extracting all reference to the Process in later editions, and adding a disclaimer written by Process members. But the damage had been done.
In 1968, the House of Commons enacted policy to restrict the growth of Scientology. The Process was hit by this when American recruits weren’t allowed into England, immigration officials figuring that one cult is as bad as another. DeGrimston sent his flock to the continent. This began the Mark 10 trip, its name taken from the Gospel. Processeans were to abandon their churches and roam from city to city, embracing whatever the gods sent. Hood in hand, DeGrimstons’ Satanic warriors threw themselves on the mercy of a public who were already being tapped for donations by a collection of other cults. (It brought in some income and got rid of church rents.) After Manson, soliciting Processeans were asked: “Are you devil worshippers?” Public interest dropped. Satan was hot stuff in ‘68, when Rosemary’s Baby was a box office hit. Post-Manson it smelled bad.
A massive and ultimately disastrous facelift was in store. The Process made strenuous efforts to shed their satanic skins, losing their black capes and inverse pentagrams, and adopting first a grey leisure suit – shades of John Grey – and then a blue get-up, reminescent of late hippie hot tub wear. They took to community service, desperate to show a post-Sixties world that they were love, peace and charity folk after all. They had some success. In Boston, where they were well established, they broadcast on local station WBZ, doing interviews with rock folk like Chicago, the Beach Boys (a Manson link, as Charlie’s Angels lived with drummer Dennis Wilson for a spell), Dr John the Night Tripper, and the aptly named Blood, Sweat and Tears. But the end was in sight. Xtul was just a memory and the DeGrimstons’ greed grew to include Mount Chi, a secret mansion in Westchester County, New York, where the Omega enjoyed their exclusive pastimes. The Process magazine dropped the blood and guts and now pleaded for ‘love.’ Past glories were behind them.
In a frantic bid to stay afloat, the Process threw itself into the grab bag of early Seventies pop occultism, offering classes on astrology, ESP, Tarot and astral travelling. But by then the market was glutted. The end came when the Omega split. Robert, who had been plagued by sexual inhibitions throughout his life – engrams missed in his initial auditing – told Mary Ann he wanted a nubile young female Processean to join their bed. Jehovan Mary Ann refused. Fission started. After a few other incarnations, the council of high ranking Processeans decided that the problems started with Robert’s visions. A struggle ensued. In the end, DeGrimston and his gods were ousted, his name and work stricken from the Process records. Mary Ann, sticking close to Jehovah, carried on, renaming the cult the Foundation Church.
DeGrimston shuffled on for a spell, starting up small groups of followers in different cities, but these didn’t amount to much. Broken, defeated, abandoned by Mary Ann, the final end came in 1975. Crossing Boston Common with a few dedicated believers and his current paramour, DeGrimston suddenly stopped and told his loyal few “We’re just going to leave you now, okay?,” and walked with his partner across the Common, into the land of Grey. Last reports were that he found work with an American telephone company.
Mary Ann kept the Church going for a time, but then she too dropped out of sight. It was rumoured that in the late 1970s she started an occult bookshop in Toledo, Ohio, under the name Circe, but this hasn’t been corroborated. In any case, it’s clear that by that time they had both had enough of the process