People from Elsewhere have always come to humanity bearing messages.
Sometimes their messages are symbolic, acted out like psychodramas. Sometimes they are epigrammatic, and at other times they exhibit a torrent of verbiage that would exhaust the best Talmud scholar.
We are not alone, say most cosmologists and astrophysicists. The numbers are against it. But even if in the unlikely case we are “alone” evolutionarily in this universe, we still aren’t alone. There are Others, and from time to time they actually talk to us.
As John Keel once observed, if they’re extraterrestrials then they’re using the syntax of ceremonial magic and the vocabulary of apparitions to contact us–and that of mysticism, which can either enlighten or mystify, depending on the discerning consciousness
PARMENIDES & THE GODDESS
Parmenides of Elea was born roughly 515 BCE and died at an unknown date. Founder of the Eleatic School, he and his disciples profoundly influenced the technique of logical deduction in Plato and Aristotle’s work. Parmenides’s disciple Zeno’s ideas about motion and time-measurement, which result in paradoxes, still puzzle minds to this day.
According to Peter Kingsley, Parmenides became a priest of the sleep temples of Apollo at Elea and presided over a quasi-shamanic “revival” movement that betrayed the true nature of Apollo as a chthonic deity, not necessarily the solar one as received history has it. Prophecy has always been associated with Apollo–and its source as truth in Parmenides’s career originated in his spirit journey poem.
Parmenides’s only surviving work is called On the Nature of Things. It takes the first-person form, and is composed of a preface followed by a revelatory vision of Truth by a Goddess (taken to be Persephone, who is always associated with the Underworld), then contrasts this vision with humanity’s “mere opinions” in its last part.
Only fragments of the poem remain, but most of the Goddess’ revelation section has been preserved. Additional supplementation has been gleaned from later philosophers’ discussions, mostly Plato and Aristotle, in which they give précis of Parmenides’s arguments or by actually using his syllogistic argument forms.
At the poem’s beginning a young male protagonist is taken into a chariot with a shining axle that spins. He meets “glowing maidens of the sun” who guide the vehicle’s mares into a subterranean area where a stone door opens.
Inside he meets the Goddess, who imparts to him eternal wisdom. Here are some samples of that philosophy:
Thinking and the thought that it is are the same; for you will not find thinking apart from what is, in relation to which it is uttered. (B 8.34–36)
For to be aware and to be are the same. (B 3)
It is necessary to speak and to think what is; for being is, but nothing is not. (B 6.1–2)
Helplessness guides the wandering thought in their breasts; they are carried along deaf and blind alike, dazed, beasts without judgment, convinced that to be and not to be are the same and not the same, and that the road of all things is a backward-turning one. (B 6.5–9)
The last quote is a tough one, but is taken to mean that people consider the states of existence and non-existence to be absolutely different, whether the states of life/death, an incremental process of extinction, or the notion that something that will be at a “future” time but now is not is self-contradictory. Non-existence, as such, is not something that can even be conceived of.
If the radical ontological condition “non-existence” cannot have either existence in an ordinary sense qua individual instances or a existence as a kind of (non)being—a concept with a referent —then all the gradations between the individual, the part and the whole, are also impossible.
The “backward turning” is a crude reference, I believe, to the process of entropy as conceived by our limited human minds as we remember how things once seemed to be, but are now not. That is, any difference between the present and the past is an illusion qua the awakened mind. But we are asleep and ignorant; the illusory differences are what we notice and take as real. The following backs this interpretation:
How could what is perish? How could it have come to be? For if it came into being, it is not; nor is it if ever it is going to be. Thus coming into being is extinguished, and destruction unknown. (B 8.20–22, my emphasis)
Nor was [it] once, nor will [it] be, since [it] is, now, all together, / One, continuous; for what coming-to-be of it will you seek? / In what way, whence, did [it] grow?
Neither from what-is-not shall I allow / You to say or think; for it is not to be said or thought / That [it] is not. And what need could have impelled it to grow / Later or sooner, if it began from nothing? Thus [it] must either be completely or not at all. (B 8.5–11)
[What exists] is now, all at once, one and continuous… Nor is it divisible, since it is all alike; nor is there any more or less of it in one place which might prevent it from holding together, but all is full of what is. (B 8.5–6, 8.22–24)
And it is all one to me / Where I am to begin; for I shall return there again. (B 5)
This is a radical vision of reality unlike anything the Greeks or the Western ancient world had encountered, and is as cogent an attempt to rationally explain or convey the sense of a mystical experience as anything any person has ever written. When one considers a philosophy of “timeless Forms,” it is no wonder that Plato was deeply influenced by Parmenides’s vision of Oneness and Being.
Parmenides’s Goddess’ notions are absolutely monist, but the type of monism is very difficult to pin down: it denies dualism in principle, so an idealism/physicalism split cannot exist within it. Given an ontology of pure physicalism or pure idealism, Her denial of time, space, and differing identity would hold given the premisses of either viewpoint. She allows that the One that exists eternally beyond all change is comprehensible to humanity, but this implies that a mind in ignorance of the One, either before experiencing the oneness or after experiencing the oneness, would at least be possible.
Yet the possible is impossible, because anything that can be thought, is—except that something not be.
But as we see, Parmenides’s vision differs from that of other mystics in that the Goddess supplies him with logical propositions that when subjected to further analysis result in paradoxes, revealing a limit to what the human mind can sensorily comprehend.
Our only recourse seems to be to embrace Her form of absolute monism: since nothing cannot be, therefore everything that can possibly exist, already does exist. It is simply our feeble human minds that cannot perceive this, through ignorance and limiting factors. There cannot be something that is now that was not before, or will come to be but does not exist now, therefore change—and time—cannot exist. “Becoming” is thus an illusion. The “present” presupposes division—a past preceding it, and a future proceeding or forerunning it—therefore it, also, cannot exist. All is one and everything, and for “all time.”
Parmenides’s ending doxa section on humanity’s flawed sense-formed impressions is almost entirely lost, unfortunately.
These metaphysical gymnastics would have no rival in their power to “deconstruct” our sense-perception of reality until the sutras Buddhist philosopher Nagarjuna propagated in the non-dualist madhyamaka “no mind, no self” doctrine in 2nd century CE India—who also, legend says, received his teachings from a supernatural source, the Nagas (snake-deities)
Throughout the history of “mysticism” we encounter people who describe very similar ineffable truths that lie “outside linear space-time.” Some try to describe it in terms of the “ethereal fluid” of light, the One, the Ungrund (Godhead), etc.
In 1600, at age 25, Lusatian cobbler Jakob Boehme had a vision while staring enraptured at sunlight hitting the edge of a pewter dish. He then walked out into his garden while “information” flowed into his mind, the “secrets of creation.” The experience was so ineffable he never spoke of it, until ten years later when a similar vision overtook him. Two years after this he wrote Aurora, and, encouraged by friends, published it. He went on to write a further ten books elaborating his vision of the importance of Seven and the Trinity to Christian ontology, echoing the philosophy of Pythagoras as to the “numerical” underpinnings of physical reality. Further, his works were flavored with pagan astrological-alchemical elements, such as the sevenfold planetary metals, their qualities, and the resultant “worlds” under which humanity was conditioned. This shows the influence of Paracelsus and Gnosticism by way of other Neoplatonic mystics, whom Boehme read while young. Boehme’s views on the origin of sin and redemption conflicted with accepted Calvinist-Lutheran theology and he found himself several times in the hot seat. His views on evolutionary principles based upon triads, the necessity of evil and its conquering to produce a higher reconciliation would influence G.W.F. Hegel’s elaborate view of history.
American “electro-alchemist” Cyrus Teed (1839-1908), who also described an encounter with a goddess during an experiment with electricity, claimed to have directly experienced Oneness and the idea that all matter is merely “frozen” energy decades before Einstein mathematically formulated it. Had he been a physicist, perhaps he could have put the discovery into equation form.
These mystical revelations are what Aldous Huxley called the “Perennial Philosophy.” All peoples in every era will rediscover it, as long as humans exist. As religion scholar Richard Smoley puts it in his book on Gnosticism:
Swami Vivekananda, the Hindu sage who brought the tradition of Advaita Vedanta to the West at the end of the 19th century, put it this way in a 1896 lecture: “He (the Atman, or Self), the One, vibrates more quickly than the mind, who attains more speed than the mind can ever attain, who leaving gods whom even the gods reach not, nor thought grasps—He moving, everything moves. In Him all exists. He is moving; he is also immovable. He is near and He is far. He is inside everything, he is outside every-thing—interpenetrating everything. Whoever sees in every being that same Atman, and whoever sees everything in that Atman, he never goes far from that Atman. When a man sees all life and the whole universe in this Atman,… There is no more delusion and for him. Where is any more misery for him who sees the Oneness in the universe?”
Elsewhere Vivekananda defines this principle as “Pure Consciousness.” Christ in the Gospel of Thomas alludes to a similar truth: “It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find me there” (Thomas, 77).
Again, in a literal sense this utterance is nonsensical. If you hack a piece of wood apart, you’re not going to find a tiny Jesus hiding inside. In all likelihood Christ is not speaking of himself either personally or theologically. He is speaking of this primordial mind or consciousness, which is that in us—and in all things—which says “I am.” Although rocks and stones are not conscious beings as we are, to some degree this primal awareness dwells in them also.
The incidence of spirit journeys goes back to the beginnings of history and probably far before. Perhaps one of the most famous is the poetic tract Poimandres, meaning “knowledge of Re” or Ra, or in some early translations the “Man-Shepherd,” which was a part of the Corpus Hermeticum translated from Greek into Latin by Marsilio Ficino in 1460s Florence. Its provenance was suspected as a forgery in the 16th century, then the work was rehabilitated by the discovery of 3rd and 4th century Gnostic scriptures referencing it. Traditionally, its author is supposed to be Hermes Trismegistus—the “Thrice-Great Hermes,” an Egyptian mystic priest and the most learned philosopher of the ancient world. The poem begins,
It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height, the senses of my body being held back—just as men who are weighed down with sleep after a fill of food, or from fatigue of body.
The narrator’s description of bodily suspension/paralysis is very similar to that of the classic astral journey of an out-of-body experience—or the beginning a contemporary UAP abduction. After ascending, Hermes meets a vast being calling itself the “Man-Shepherd” who requests him to ask a question. Trismegistus boldly requests knowledge of everything, including God. Hermes is shown the Man-Shepherd transforming itself into a vision of unending light, then the primordial separation and union of the elements:
[Thereon] out of the Light […] a Holy Word (Logos) descended on that Nature. And upwards to the height from the Moist Nature leaped forth pure Fire; light was it, swift and active too.
The Air, too, being light, followed after the Fire; from out of the Earth-and-Water rising up to Fire so that it seemed to hang therefrom.
But Earth-and-Water stayed so mingled with each other, that Earth from Water no one could discern. Yet were they moved to hear by reason of the Spirit-Word (Logos) pervading them.
Hermes admits he doesn’t understand the vision. The Man-Shepherd replies that he, Poimandres, is the light, and mind, and logos (reason/intelligibility) that organizes all the elements. Mind is the Father-God; Poimandres exhorts Hermes to befriend the light and says by the marriage of Logos and Mind all things arise.
Then the being gives the narrator a penetrating, frightening stare.
Poimandres explains that God as Mind is both female and male brought forth another mind to birth form as seven rulers. This the traditional way of speaking of the seven governors or “archons,” the planets, who bind each human with the constraining spiritual and physical forces that create our fates. The narrator observes form uprushing to meet Formative Nature, and an equal movement of nature downward into spiritless matter:
Then the Formative Mind ([at-one] with Reason), he who surrounds the spheres and spins them with his whorl, set turning his formations, and let them turn from a beginning boundless unto an endless end. For that the circulation of these [spheres] begins where it doth end, as Mind doth will.
So in addition to the upward-downward axis of Mind and Matter interpenetrating all things, Poimandres shows Hermes spinning action or vortices as a fundamental principle to creation. This exegesis conforms to many other visions of creation. Then comes this:
But All-Father Mind, being Life and Light, did bring forth Man co-equal to Himself, with whom He fell in love, as being His own child; for he was beautiful beyond compare, the Image of his Sire. In very truth, God fell in love with his own Form; and on him did bestow all of His own formations.
This passage would cause immediate split between Orthodox Christians and “pagans” or heretics—despite Luke 17:21, where Jesus proclaims God’s kingdom “is inside us all” (King James version). For some Gnostic schools and certainly Hermeticism, this passage would be a founding principle: God and Humanity are co-equal and reflect each other. But the raising of humanity only comes with the Great Work on oneself. This connection is made by means of what the narrator describes as the Enformer—or In-former, also referred to as God’s “Brother.” Apparently the Brother is a God-Mind-created demiurge that acts as mediator. Just as God falls in love with humanity, humanity asks to be In-formed with God, and it is granted. Thus humanity originally had the same powers as the seven rulers, and “broke through” the membranes of “downward Nature’s forms.” It is implied then that the archetypal human had powers equal to God’s at the level of Nature. Nature, under the aspect of the element of water, falls in love with this “God-Man” and they become lovers. Humanity now has a dual-aspect.
And this is why beyond all creatures on the earth man is twofold; mortal because of body, but because of the essential man immortal.
Though deathless and possessed of sway over all, yet doth he suffer as a mortal doth, subject to Fate.
Thus though above the Harmony, within the Harmony he hath become a slave. Though male-female, as from a Father male-female, and though he is sleepless from a sleepless [Sire], yet is he overcome [by sleep].
So the human is subject to the seven rulers’ influence, being composed of matter. Humanity sleeps; we are ignorant of this double-nature, and the immortal part that is its essence.
Nature embraced by Man brought forth a wonder, oh so wonderful. For as he had the nature of the Concord of the Seven, who, as I said to thee, [were made] of Fire and Spirit – Nature delayed not, but immediately brought forth seven “men”, in correspondence with the natures of the Seven, male-female and moving in the air.
The human form, via Nature, “brings forth” seven aspects, each ostensibly mirrors or seeds of the seven governors. These are called Aeons, syzygies, or pairs equaling fourteen that the Valentinian Gnostics of the 1st-2nd Centuries claimed are the constraining forces the demiurge placed upon humanity. The goddess Sophia is considered the fifteenth, who could here in the Poimandres text be considered Nature itself as midwife to the “Brother” through which God-Mind created humanity.
But I recorded in my heart Man-Shepherd’s benefaction, and with my every hope fulfilled more than rejoiced. For body’s sleep became the soul’s awakening, and closing of the eyes – true vision, pregnant with Good my silence, and the utterance of my word (logos) begetting of good things.
All this befell me from my Mind, that is Man-Shepherd, Word (Logos) of all masterhood, by whom being God-inspired I came unto the Plain of Truth. Wherefore with all my soul and strength thanksgiving give I unto Father-God.
The tract ends with a prayer. As he says, Hermes’s tranquillized/paralyzed body allowed the mind to expand and experience direct contact with Poimandres.
UAP ENTITY MESSAGES
The spiritual message of Parmenides, the writer(s) of Poimandres, and mystic visions are echoed by those spoken by UAP entities, especially the messages received by the so-called contactees of the 1950-60s. Since many of the latter have been suspected of fraud, we will concentrate instead upon the messages imparted to mediums/channelers, the “abducted,” and those who meet a “stranger” claiming to be from elsewhere—especially reports pre-1980 when the “greys” and their messages began to dominate the narratives. Most of the time, the Nordic-type of stranger gave these messages, but other creatures with a basic human appearance also impart the same information:
Time doesn’t exist as we conceive it;
All is “one;”
Love is a universal principle that is creative in nature;
The untapped power of the human mind can make physical space travel unnecessary, or similarly, our vastly misguided understanding of space/time, were it corrected, would make interstellar space travel as easy as “thinking it;”
The vast majority of humanity is willfully blind to these universal truths.
The contactee/abductee is chosen because of their openness to these messages. Frequently they are told they are special and have a mission to perform in spreading the gospel.
Some scholars believe Parmenides may actually have experienced such a spirit journey or vision-quest as a young man, and chose to present his revelation to the world in the contemporary iambic form. Whether he dreamt the vision, experienced an entheogenic state induced by a drug, or by way of his daemon doesn’t really matter; it is the poem form in which he presented it and his message’s content that is important to us.
But its opening section contains a few elements that are curiously resonant with imagery gleaned from “alien abduction” tales.
I have come across no mention of the Poimandres or Parmenides’s poem in relation to UAP and any contactee or abduction analysis literature. Although countless spirit journey stories exist in folklore and have been extensively examined, Parmenides’s ancient encounter and its aftermath (the founding of an enormously influential “Western” mystical philosophical school) has not yet been scrutinized in the light of it being a possible “alien” encounter. As I said, the evidence is scanty, comprising just the details in the prefatory section, and may seem ridiculous in comparison at first consideration:
The steeds that bear me carried me as far as ever my heart Desired, since they brought me and set me on the renowned Way of the goddess, who with her own hands conducts the man who knows through all things. On what way was I borne
along; for on it did the wise steeds carry me, drawing my car, and maidens showed the way. And the axle, glowing in the socket -for it was urged round by the whirling wheels at each end – gave forth a sound as of a pipe, when the daughters of the Sun, hasting to convey me into the light, threw back their veils from off their faces and left the abode of Night.
There are the gates of the ways of Night and Day, fitted above with a lintel and below with a threshold of stone. They themselves, high in the air, are closed by mighty doors, and Avenging Justice keeps the keys that open them. Her did the maidens entreat with gentle words and skillfully persuade to unfasten without demur the bolted bars from the gates.
Then, when the doors were thrown back, they disclosed a wide opening, when their brazen hinges swung backwards in the sockets fastened with rivets and nails. Straight through them, on the broad way, did the maidens guide the horses and the car, and the goddess greeted me kindly, and took my right hand in hers, and spake to me these words: –
Welcome, noble youth, that comest to my abode on the car…
Parmenides is certainly abducted by the maidens. The chariot-vehicle makes a piping or humming sound. The axle “glows in its socket,” powered by spinning wheels. Why does he give these particular details of the chariot’s and gates’ appearance? They must have been awe-inspiring (although the “gates” are most likely, symbolically, the two heavenly “doors” of Summer and Winter, when the sun ceases its seasonal rebound at the two solstices, traditionally associated with the constellations Cancer and Capricorn). In the priesthoods of several ancient Mediterranean cultures, these two celestial cessations/boundaries were considered the portals of souls into life and into the afterlife. They were available for kings to become “immortal amongst the stars.”
The maidens open these doors so Parmenides can enter a spaceless, timeless dimension where the Goddess awaits him.
I’ll let the reader decide how close contemporary abduction scenarios match Parmenides’s description, in at least a cursory way. The account, however, also echoes the hekhalot or “chariot ascent/descent” literature of the 1st century BCE-2nd century ACE Qumranites and subsequent Kabbalist traditions, which are almost entirely based upon Ezekiel’s visions of the “burning” chariots/thrones and four angelic beings that guided the prophet to heaven. Since Parmenides’s poem has roughly been dated 485-475 BCE, it postdates the writing of Ezekiel’s vision, which may have had an influence upon it, but precedes the Jewish mystical literature that involves a supernatural chariot.
The effect of Parmenides’s vision upon his life and subsequent career as a philosopher, lawgiver, and school founder is echoed in the experiences of “extraterrestrial” contactees and abductees; near-death experiences (NDEs) and some entheogenic substances also cause profound changes in consciousness regarding spacetime as illusory.
Parmenides was profoundly changed by the vision/experience and became a proselytizer. In addition to this effect, a monist philosophy very similar to Parmenides’s, in which human conceptions of space and time are declared “wrong,” is the most frequently preached material by the “space brothers” and the many-types of “alien” beings experiencers encounter. The shape of the existing poem fragments and our limited knowledge of the philosopher’s life can make only the barest outlines of a connection possible. Perhaps Parmenides wholly invented the preface in order to grant supernatural imprimatur to his philosophy. This is the received interpretation that has reigned for three hundred years’ worth of scholarly conservatism.
But perhaps this is not the case. His account undoubtedly contains shamanic elements: the trance state, the being “taken” by otherworldly beings to a simultaneously celestial and chthonic place, and finally a spirit/goddess who imparts knowledge to heal not the human bodies/souls, as does the shaman, but the minds of those to whom Parmenides will pass on his message.
Carla Rueckert entranced in contact with Ra as Jim McCarty looks on
In 1946, a trance-medium named Mark Probert utilized at least a half-dozen controls to gain an understanding of the “ethereal plane” from which he divulged the origin of UAP. This was the beginning of an onslaught of channeling that involved extraterrestrial beings.
The Law of One: The Ra Materials series is trance-channelings from 1980-83. Medium Carla Rueckert, ufologist Don Elkins, and Jim McCarty had worked at achieving psychic contact with UAP “occupants” for 19 years before these results were achieved. Rueckert would have to undergo a ritual procedure before each channeling session until contact was established with a cosmic collective “social memory complex” that called itself Ra (an echo of Hermes Trismegistus’s own Ra or “Re”?) While in the trance she spoke on many topics of which she had no conscious knowledge (although much of the material is couched in the Theosophical terms of Helena Blavatsky and Alice Bailey). Take for example these quotes from The Law of One:
The Law of One, though beyond the limitations of name, as you call vibratory sound complexes may be approximated by stating that all things are one, that there is no polarity, no right or wrong, no disharmony, but only identity. All is one, and that one is love/light, light/love, the Infinite Creator. (pg. 85)
The dissolution into nothingness is the dissolution into unity, for there is no nothingness (pg. 91)
I take Ra’s identity in the quote to mean the self-identity of the All. In other words, along with Vedanta philosophy, for Ra everything is Brahma (God/love/light) wearing an infinite number of masks (forms).
Most ufologists and debunkers alike dismiss alien contacts’ and abductees’ messages as “mystical blather” that anyone could make up. I disagree.
Firstly, the percipients who experience these revelations and attempt to pass on these messages have come from a wide social-economic spectrum, from illiterate “peasants” to materialist-minded physicians and physicists. Many times they end up studying or becoming obsessed with metaphysics, cosmology, or occult teachings. Many of the same “mundane” metaphysical observations were made during the Spiritualist movement 1848-the present by the “controls” for “great spiritual leader” figures who had passed on. There are at least two enormous works of individual and collective channeling, respectively Oasphe (1880-1882) and The Urantia Book (1924-1955) that present alternate cosmologies and historico-spiritual revisionism of the world’s religions. Inevitably the first tenet of these works is that “the true world is not how it sensorily and ideally appears to us.” Of course such a perennial message counters the monovision of “Newton’s sleep,” the 19th century Western physicalist view that persists in its dominance today. It is only in the bizarre findings of quantum physics that such an axiom finds parallel. With these messages we have Parmenides’s message echoing down the ages via Plato, then the Neo-Platonists, then the mystics of Christianity, Judaism, and Islam via the Hermetic tradition.
Second, the message of space-time being “One” is not blather in many interpretations of cosmological and quantum physics. It can especially be found in the idea of the Zero Point Field and physicist David Bohm’s conception of an implicate order that lies enfolded “beneath” or “behind” all phenomena…There is also Hugh Everett’s “many-worlds” interpretation of Schrodinger’s wave-function equations which has been receiving serious attention over the past decades. Were Everett’s conjecture somehow proven, it would imply Parmenides’s vision demonstrates an ontological truth: in a multiverse where everything that is even remotely possible actually does occur, there is no conceivable way nothing could exist qua the non-possible, and “becoming” would be a meaningless concept because all that is to be already is, and already has been.
Only a minority of human beings can truly grasp such a concept of “universal oneness” with their entire soul, usually after long meditation; it results in a “blow-out” (the literal translation of the word nirvana) of the mind and complete transformation of personality. We are conditioned from birth to think of “objective things” as separate from one another. These messages point to the beginning of the path to achieve this consciousness.
Cosmic evolution figures in channeled messages like Probert’s and Rueckert’s, and we are told that we humans are near the bottom of the evolutionary ladder due to our uncontrolled, even uncontrollable, thoughts and emotions. This existential situation, combined with our hierarchical social systems that concentrate political/military power as the binding element, are a time bomb for global self-destruction. So say the “Ufonauts” and any rational observer both. Our casual march into ubiquitous fossil fuel use and deforesting the planet simply so humans can possess “individual” dwellings shows our ignorance of the interconnection between inner and outer, system-boundary and the greater whole of which it is a part. The Oneness that Parmenides and the channelers speak of, were it felt by even a modest fraction of the world’s population, would doubtless through time change everything and reset our course.
Third, and tying into oneness, is the fact that humankind has fallen pitifully short of the ability to “love one’s brother” unconditionally as a creation of God just as one is. This non-duality between self and other is basic to mystical experience, and put into daily practice, leads to the dictum. Jesus of Nazareth’s command is both the simplest and most difficult task to attain for the majority of people, because it requires either a random spiritual-blowout (such as a born-again experience, NDE, or a UAP entity encounter) or intense, lifelong work on one’s psyche—pretty hard to come by outside a monastery.
Fourth, it cannot be denied that these types of Otherworldly messages have decisively helped steer civilization from the beginning of recorded history. Parmenides’s vision is a perfect example—or Moses’s, or Muhammad’s. The fact that they now recur in a high-technological context does not render them useless or banal. There are even fewer ears to “hear” and heed these messages than there were in Parmenides’s or Moses’s or Jesus’s times.
The debunkers of both UAP encounters and spirit-journeys always clamor for useful, physical evidence, such as a cure for cancer, or that some notorious mathematical or physics puzzle’s solution be given as proof of these Others’s advanced nature, but that would be an example of thaumaturgy—the “performance trick” warned of in countless spiritual traditions as a worthless frippery. Thaumaturgic acts done by a “spiritual leader” have been traditionally condemned because they short-circuit disciples’ efforts at intellectual and spiritual growth; they always deflect the attention from oneself and lead to deification of the “magician” and place faith in that magician, in lieu of work.
Thus, when confronted with a request for proof of the experience from a UAP entity experiencer, the rationale given by the Others is always “we cannot interfere with your progress in any way.” This implies giving such knowledge would impede our efforts to self-overcome. These types of messages are anything but banal, but are only called such from a scientistic worldview.
 Smoley, Richard. Forbidden Faith: The Secret History fo Gnosticism, Harper One, 2007.
 Translated by G.R.S. Mead,
 These humanoids will always have something “off” about them: while basically homo sapiens in appearance, their eyes will be too large or small, or their skulls too big, or their arms too long, or their skin color greenish or bright red, etc.
 This very often turns out terribly for the percipient, especially if multiple “contacts” occur and the information granted is unquestionably believed. See Keel, John, Operation Trojan Horse, Anomalist Books, 2013, and Vallee, Jacques, Messengers of Deception: UFO Contacts and Cults, Daily Grail Publishing, 2008.
 Elkins, Don and Rueckert, Carla. The Ra Material: Law of One: Book One, L/L Research, 1984.
 In the Ra nomenclature, a “vibratory sound complex” means basically “speech-conception.”
 “Dr. X,” a famous French physician, became obsessed with esoteric subjects after being physically healed by a UFO that appeared to him in 1968. See Jacques Vallee’s Dimensions and this https://www.thinkanomalous.com/drx-ufo.html. In Catholic scholar Diana Pasulka’s 2019 American Cosmic, she details the story of two mainstream scientists’ interactions with “non-human intelligences” that not only changed their “physical signatures” but put them at the forefront of investigating the presence of “alien” beings interacting with humanity.
 William James: “James (1890 B), too, commented on the stylistic peculiarities of mediumistic communications: ‘If he ventures on higher intellectual flights, he abounds in a curiously vague optimistic philosophy-and-water, in which phrases about spirit, harmony, beauty, law, progression, development, etc., keep reoccurring. It seems exactly as if one author composed of more than half of the trance-messages, no matter by whom they are uttered’ (Vol. 1, page 394),” (my emphasis). Irreducible Mind, pg. 356.
 Even if the “entities” provided this proof via the contactee or abductee, debunkers would still probably claim it did not come from anything beyond an aberrant state of the human mind akin to those of mathematical prodigies. And of course the debunkers have no idea how these prodigies’ minds actually work and perform so astoundingly.