Joseph Chilton Pearce

Joseph Chilton Pearce (January 14, 1926 – August 23, 2016) is an American author of a number of books on human development and child development and is best known for his books, The Crack in the Cosmic Egg (1973), Magical Child (1977) and The Bond of Power: Meditation and Wholeness (1981).

Exploring the Crack In the Cosmic Egg (1974)
Pearce, Joseph Chilton (1974). Exploring the Crack In the Cosmic Egg: Split Minds and Meta-Realities. Park Street Press. ISBN 978-162055254-4.


 * Leslie White spoke of culture as an "organism" with life and death cycles of its own. But the cultural effect, by which we are conditioned, blinds us to a primary process that is our true source of communion and social being. Each of us is born with a "life scheme" that is masked, inhibited, and finally dominated by the process of acculturation. For all intents and purposes, this primary program, which is our birthright, becomes nonexistent through acculturation. Once our primary program is masked into noncognizance, culture emerges as the dominant meta program in our organism. Once this meta program of culture becomes dominant, it shapes our experience into an arbitrary and parallel counterfeit of that which is real. Once this meta program takes over our perceptual apparatus, it is the only mode we have for interacting with reality. Once that happens we can't question our culturally conditioned state, since that is our only reality experience.
 * p. 9-10


 * Those responding to Geller's phenomenon by "bending forks" themselves, were following the same pattern. their ego "roof-brain" had nothing to do with it (and they also hadn't yet learned fully enough that the act was impossible).
 * p. 38


 * Roof-brain chatter makes up the bulk of one's "mental life." This activity filters out the present moment, drowns the primary perceptions in sheer head noise, and grounds one in a stasis of imaginary chaos.
 * p. 100-101


 * Time did a devastating hatchet job on Uri Geller (and others). Time selected those events and circumstances thoroughly discrediting Geller. Time also grouped such meticulous researchers as Charles Tart with highly suspect and careless showmen, tarring all with the same brush. Guilt by association is hardly objective journalism. Nevertheless most "nonordinary" phenomena are subjective and not amenable to cultural "prediction and control." This has been one issue of my book. Should Geller-type material become fully acceptable within such channels of the culture such as Time, we would know that the cultural force would have absorbed, and not destroyed, the Crack-sign value of such phenomena. When those working in the field of "nonordinary" phenomena stop trying to prove to the Establishment, they will make a great leap forward. Anonymity is the direction.
 * p. 146


 * We hunger for a wholeness and express it on every hand. The scientist longs for a "field theory" to unify the fragments of his thought. Ultimate prediction and control are his dream. The theological equivalent expressed long ago as monotheism. The scientific form expresses as an insatiable appetite, an intellectual concupiscence desiring more than the very stars could ever assuage.
 * p. 172