Old Wine in New Skins Part 1: Timed Cultural Interventions & Jacques Vallee’s Paraspiritual Control System

Psi phenomena are problematic precisely because they involve events in the real world and thus become candidates for a physical explanation, yet at the same time they are critically bound up with certain states of mind. Thus they cross the dividing line between objectivity and subjectivity which normal mental phenomena do not.

–John Beloff

One can study UFO reports and abduction tales for decades and remain more or less convinced these are physical beings from other worlds who must possess something like Arthur Clarke’s advanced technology that is indistinguishable, to us, from magic.

But what kind of magic? Of the ritual…or of the stage?

As Jacques Vallee and John Keel long ago pointed out,[1] retaining an “ET spaceship” framework as a UFO report investigator requires one to ignore much potentially relevant information from witnesses that enters high strangeness: instances of telepathic messages, psychokinesis, apparitions, and coincidences that verge on synchronicity.

In other words, the sort of “magic” materialist science denies exists.

If you embark on a comparative historical research course into fairy and djinn stories, poltergeist accounts, ceremonial magic, mediumship, NDEs, OBEs, shamanism, and world mythology, the UFO material tends to either assume a wider context of shared meanings or shrink in its unique significance…You might realize you’ve been fixated on one narrow band in a spectrum of very similarly-structured experiences involving altered modes of consciousness that are as old as humanity itself.

After such a study course, at least for me, the belief in technological ETs succumbed to attrition in the face of this historical evidence. In other words, the hardware proponents lost the argument. I became interested in exploring the raw phenomenal experiences (as far as that’s possible) of otherworldly encounters. What prior to that was a side-interest (the occult/folklore in general) to an interest (ufology) has become my central focus. The two are intertwined in astonishing ways.

Foxsisters

Curious Timings?
In 1848, the Fox family are plagued by a poltergeist in their house in Hydesville, New York. By using raps on the wall or clapping, sisters Margaretta, 15, and Katie, 12, learn to communicate with the “spirit” in a manner that primitively mimics the dot-dash of the telegraph.

After causing a sensation throughout upstate New York, the two children are separated but the poltergeist activity follows both girls. The news spreads, and within four years, hundreds of thousands of people worldwide are attempting seances with the same results. Some persons attending séances claim the rappings occur at their own homes upon their return; sometimes a person even merely reading about them or deciding to attend a séance spontaneously causes the activity to arise in their surroundings.[2]

The Shaker winds

Shaker member Miranda Barber’s apocalyptic vision as seen in trance

But even before the (in)famous Fox sisters’ experiences, the Shaker communities from New York to Kentucky experienced an explosion of interactions with the spirit world. The “Era of Manifestations” that began in 1837 didn’t directly involve poltergeist-like rappings, but trance-states (lasting sometimes up to 9 hours) in which Shakers’ founder Mother Ann Lee, “angels,” “ladies in white,” spirits of the dead, and unclassifiable entities visited congregants, mostly young people, in visions. These episodes showed all the signs of what would come to be called out-of-body experiences and “astral travel.” Glossolalia, epileptoid fits, spontaneous unconscious preaching, and hallucinated music were exhibited during these attacks; during many trips, “movements” were learned, then mimicked by bystanders, then taught as divine motions that would become incorporated into the Shakers’ ritual dances.[3] Often, the entranced claimed to visit rooms in which conferences were held with the passed-on Shaker leaders and congregants, who admonished the experiencer to repent further and reform themselves; in one of these accounts, 14-year old Ann Goff witnessed “indescribable” chairs and a huge book upon a table as the Shaker elders, dressed in white robes with crowns, exhorted her to pass on a message to the community to curb their worldly behaviors.

Messages from beyond that demand behavioral change and redemption—which are so prevalent in “ET entity”-inspired communications regarding our treatment of the ecosphere—have always been a part of trance communications.

By 1841, the Shakers’ trance-entities included the spirits of Indigenous peoples, “antediluvian giants,” and ineffable apparitions. By the next year, so many outsiders were visiting the spectacles that the community leaders ceased holding open meetings.[4]

—–

So by 1860 Spiritualism has exploded into a fragmented but huge quasi-religion that expands upon, mutates, or even excludes Christianity as the truth; the message of most “spirits” are ecumenical or Universalist in content. Those with genuine talent at mediumship become superstars over the next five decades: Andrew Jackson Davis, Stainton Moses, Daniel Dunglas Home, Leonora Piper, Gladys Osborne Leonard, and Eusapia Palladino. While most of the “controls” used by the American mediums are the famous dead like George Washington or Beethoven, others are claimed to be spirit-guides, angels, or even extraterrestrials, who explain the workings of the physical and aetheric universes.

AndrewJackDavis

Two years after the Shaker experiences and four years before the Fox sisters’ fame, Andrew Jackson Davis engages spontaneous trance using Mesmeric techniques. Considered “slow” as a child, by 1845 Davis is successfully diagnosing medical problems by clairvoyance, just as several of Franz Mesmer’s subjects were able to do sixty years earlier.[5] In a trance vision Davis signs a document offered by “an old Quaker man,” then Galen and Swedenborg appear and teach him. After having a vision of “Galen’s staff” he diagnoses people while magnetized. At 19, he dictates The Divine Revelation.[6] This same type of edificatory channeling occurred in many dozens of subjects under Mesmeric trance in France, Belgium, Switzerland, and especially Germany, from 1810-1850.[7] Documented, veridical displays of clairvoyance and telepathy were regularly demonstrated by Mesmerized persons as well.[8]

But Davis’s trance led to more: his dictated speeches produce a huge 1847 book, The Principles of Nature. At one point he speaks of the inhabitants of the planets in our solar system, singling out Saturn as the home of advanced beings.[9] He also apparently prophesies the coming Spiritualist tsunami of 1848 onward:

Davis paved the way from modern American spiritualism in four ways. He accustomed a wide public to the idea that a clairvoyant somnabule might engage not just in medical diagnosis and traveling clairvoyance, but in the transmission of social, religious, and cosmological teachings; he propounded neo-Swedenborgian doctrines about the future state and the spirit spheres and about the features and inhabitants of the planets; he propagated the view that some new and stirring revelation was about to rock mankind; and he implied that this revelation would involve a bursting of the barriers that separate our world from the spiritual one.(emphasis added)[10]

As Alan Gauld notes above, the claims were very similar to those of Emanuel Swedenborg (1758). Swedenborg, Davis, John Newbrough (in OASPHE, 1882), and Helene Smith (1897) were the only well-known mediums who spoke at length about physical or spiritual beings from other worlds during the Spiritualist period.

KardecSpirits

In France, education reformer Hippolyte Ravail becomes fascinated with mediumship. He establishes general rules for distinguishing true clairvoyance from impostures, draws up a list of literally a thousand questions, puts them to his best mediums, and publishes a book of the answers in 1857 under the pseudonym Allan Kardec, founding the religion that will eventually be called Spiritism.

In 1905, author Sara Weiss publishes the “scientific romance” (as science fiction was then known) Journeys to the Planet Mars, or, Our mission to Ento (Mars): being a record of visits made to Ento (Mars) by Sara Weiss, Psychic, under the guidance of a spirit band, for the purpose of conveying to the Entoans a knowledge of the continuity of life. Despite its genre association with science fiction, Weiss is a medium and claims the book is one of genuine contact. It is a channeled work, complete with phonetic dictionary of Entoan.

By 1890, with the onslaught of ET-inspired messages that would come 60 years hence, much more should have been said about visitors from other planets by the many mediums or channelers of the Spiritualist period–one would think!

Arnold

Pilot Kenneth Arnold with a depiction of the UFOs he’d seen near Mount Rainier, Washington, 1947

Then…
Exactly 99 years after the Fox/Hydesville events, 1947: UFOs begin to show up in our skies (and backyards and seas). Investigator Meade Layne claims in 1952 that these are interdimensional ships and their “aetherial pilots” can be contacted through trance mediums.[11] From 1948 onwards, dozens of individuals like George Adamski and George van Tassel claim friendship with “Space Brothers,” whose advice to humanity differs little from Kardec’s spirit-channeled philosophies of 1857-1868…Shorn of the preposterous Theosophical history lessons Guy and Edna Ballard provide, virtually the same advice is present by their I AM cult, which begins in 1930 when Guy encounters “Venusians” in the presence of the “immortal ascended master” Count St. Germain on Mount Shasta, California.

A Paraspiritual Control System?

Culturally, the Spiritualist phenomenon of 1848 may be considered the right cure at the right time. It was the first modern split-off from all religious hierarchies towards a direct-experience approach to the divine. The spirits of the other side would teach humanity, even if the truths they offered were old wine in new skins.

When Spiritualism broke upon the world, Darwin had yet a decade to publish his evolutionary theory, but the impact of mechanistic science was everywhere felt in America, the UK, and Europe. Machines were inspiring wonder and contempt alike. Helped by the new mass media, beliefs in a clockwork universe needing no creator deity were gaining adherents in the academies and inundating popular consciousness, undermining the religious faith of millions.

The geological work of James Hutton and Charles Lyell suggested the earth was much older than the 6,000 years the Bible taught, further eroding Judeo-Christian faith. Electricity became a dominating metaphor for life, for vigor, for magic like mesmerism—and humanity would harness it for health and longevity.

Then, just at the long tipping point in mass consciousness towards despair over a de-enchanted universe, along came inspiring messages from one’s departed relatives in seances, psychokinetic magic in table tilting and ectoplasm, prophesies and promises. A great emotional need for certainty and meaning in the continuity of spiritual life was filled by the Fox sisters’ fame and the widespread folk adoption of seances.

So, what parallel happened socially and culturally in the decade just before the UFO craze began? Well, as many have pointed out, it might have had something to do with the terror and despair over 20 million deaths in a World War whose final punctuation marks were the bombing of two cities with a superweapon that could turn human beings into dissipated energy in a split-second. By 1947, the US Navy had tested the survivors of those two cities and discovered the lingering damage that the Bomb infected in those exposed to it, and by 1950 the US was engaged in a game of mine’s-bigger-than-yours with the Soviets over these evil weapons.

A part of humanity definitely wanted new saviors—preferably of a non-human, more evolved kind.

This was just what was needed in the popular imagination, especially the fact that the Space Brothers and many of the reported individually-encountered ufonauts preached against nuclear weapons.

But curiously, by the mid-1990s, UFOs were no longer putting on dramatic close encounters of the first, second, and third kind “performances”as they had since 1947. No more reported up-close (-500 feet) sightings of structured craft, no more buzzing cars and stopped engines, no more observed sky-to-ground landings and weird pilots zapping and burning witnesses with beams of light, etc.

By the 1990s, night-time bedroom abductions largely seemed to become the method of intervention. It seems that enough of the populace had come to believe in extraterrestrials visiting the Earth that since 1995 a hundredth-monkey effect had taken place; the ETs no longer manifested geologist-biologist-like behavior, that is, space-suited beings taking soil samples and zapping witnesses with those damned “flashlights.” Such trappings were of the Space Age 1960s-70s, in line with expectations of ET space explorers…Most interesting is that once the international treaties banning the testing of nuclear weapons were instituted (by the 1990s), the aliens’ message had dropped the explicit nuke warning and they began preaching about the environmental degradation of the earth.

Again, it is a message that meets a popular need and tracks with cultural change.

There is a parallel to this change of manifestation (or even “decline effect”) within the Spiritualist movement: By the 1910-1920s, Spiritualism as a world religious movement had run its course (except in Brazil, where the Kardec Spiritist church is still popular). By the 1930s, reports of the most spectacular physical effects that can occur during séances had declined. It was as if the contacted spirits were no longer compelled to tilt tables and raise ectoplasmic spooks as they did in the 19th century; it was as if a certain number of people believing in them had reached a critical mass—so these supernatural displays were no longer necessary.[12]

Many Mesmerized persons from 1780-1850 produced astonishing, well-documented examples of “traveling clairvoyance” (remote viewing), telepathy, distant healing, and diagnosis.

The same decline effect can be said for the population frequency of extraordinary individuals such as Friedrike Hauffe, brothers Adolphe and Alexi Didier, and many of the reported “somnambules” associated with Mesmerism and “phreno-mesmerism.” That is to say, the number of mesmerized individuals prone to demonstrating spectacular feats of psi declined as Spiritualism ascended, then new spirit-virtuosos appeared within a few decades using self-entrancement methods without the Mesmeric trappings.

As Spiritualism became a worldwide craze, the core ideas of Mesmerism passed from the scene by 1850, but hypnotic states continued to be explored by laypersons and the early psychologists. For the next five decades, psi feats seemed to limit themselves to individuals “in the Spirit,” those suffering extreme conversion disorders, “hysteria,” dissociation, or those under hypnotic trance, as evidenced by the research of physicians Jean-Martin Charcot, Charles Richet, psychologist William James, and philologist Frederic Myers.

As noted above, the spirit-mediums of the late 19th century needed no “operator” to entrance them; they could spontaneously induct themselves, perhaps through self-suggestion, to speak via the denizens of the Other Side. The most famous extemporaneous acts of remote viewing and telepathy in which the offered information could be verified were thoroughly checked out by Society for Psychical Research (SPR) members such as Richard Hodgson and Frank Podmore, both who started out as hardcore skeptics yet eventually became convinced of the human personality’s survival after death and the existence of telepathy, respectively.[13]

From 1884 to the 1920s, the SPR and its American counterpart preserved, annotated, and analyzed much anecdotal and experimental evidence for apparitions, telepathy, bilocation, and psychokinesis. By the 1920s, they had published many volumes of this evidence on mediums and psi phenomena.[14]

By the time the Spiritualist craze had apparently met its need and served its purpose—providing just enough evidence of a world beyond the material—Upton Sinclair published a book on telepathy in 1930, Mental Radio. The title says it all: Technology has increasingly become the lens through which we analogize psi phenomenon and prescribes the preferred method of verifying its existence: a machine…In other words, if it doesn’t show up on the scientists’ screen, or needle, or graph, it doesn’t exist.

And thus what we think of as reality constricts a little more.

It was also in 1930 that psi effects first came under strict scientific scrutiny in the laboratory experiments of J.B. and Louisa Rhine, eventually followed in the next decades by Charles Honorton, Hans Bender, Helmut Schmidt, Charles Tart, Robert Jahn, Brenda Dunne, Russell Targ, and Hal Puthoff, who indisputably proved the existence of psi. Through tight experiments that probed dice-throwing influence (psychokinesis/PK), random number generator control (PK), autoganzfeld (telepathy), and remote viewing (“traveling clairvoyance”), they demonstrated cumulative average statistical results against chance for these phenomena by factors of hundreds of billions to one—to any reasonable person willing to examine their experiments.[15]

Case studies of extraordinarily talented mediums like D.D. Home or Leonora Piper became very rare. Where they did pop up in the 1920s onward (like “PK-boy” Rudi Schneider or “poltergeist girl” Eleonora Zugun or remote viewer extraordinaire Stefan Ossowiecki), the ratio of skeptical greyfaces ready to declare “bullshit!” to the open-minded investigator was probably a hundred to one, so you tabulate the odds of “standard science” studying anything further in those fights.

But by 1950, say, mediums who communicated with the dead had mostly gone shut up to the cultural attic.[16] Why? Had the spirits on the other side abandoned this world? Mediums still practiced but it took the new, very “physical” flying saucer to re-fit the metaphysical messages of the seance room, and since these were ostensibly independently existing beings, anyone could potentially see and interact with a UFO. At least this is how the main narrative at first seemed.

Seance

Ships are meant to float and move upon the waters; they are animated by the living force that animates all things here, and if we wish to move them over the water we have but to focus our thoughts in that direction…Our host handles his craft skillfully, and increasing and diminishing its speed he could create, by the different degree of movement of the water, the most striking alternations of color and a musical sound, the brilliant scintillations of the sea showing how alive it was. It responded to the boat’s every movement as though they were in complete unison—as indeed they were.

-medium Anthony Borgia, Life in the World Unseen, from 1914.[17]

Change “ship” to “craft” and “water” to “atmosphere” or “space” in this declaration and it could read as part of a UFO contactee’s narrative, or even part of an alien abduction account.

So what is this all about? Spirits and aliens are the same?

Not exactly, but close. The same, but different.

Jacques Vallee’s conditioning-stimulus “scheduled reinforcement” process hypothesis provides a framework for understanding the changing face of the Otherworldly:[18] we get accustomed to one mask that appears to undermine our general orientation to reality; a numerical tipping point of humans come to believe in the phenomenon; then it changes its form, but ever reminds us of its presence—and symbolizes a further mystery we shall perhaps never explain but are goaded into coming to terms with.

Vallee points out that the UFO experiences (as much as we can be said to know them) cannot be separated from the media filters through which they pass, much like the signal-noise model of information he studied in his career as a computer scientist. Distortion of the actual phenomenon is inevitable for the human mind; these deformations are culturally shaped, and in turn feed back into society and help shape further instances of the phenomenon, whether it is conceived as entirely “physical” or “psychological” in origin. The distortion is always present, and the one definite factor certain to be in play.

The phenomenon itself is not directly observable, but its effects certainly are—specifically on cultural concepts of the “Other/Alien/ET,” by either creating “new” religious beliefs or altering existing ones. Both the phenomenon itself and the resultant forms created by the media feedback fulfil societal needs (and can also thus be manipulated by cult leaders or governmental agents).[19]

Vallee has many times pointed out the self-negating nature of UFO contactee’s claims, the always-ambiguous authenticity of landing traces, or the obvious fact that there has been a vast zoo of differing ET-entity appearances and behaviors that are many times in conflict with one another. Parasychologist John Beloff addressed this very problem of intractability (and perhaps absurdity, as Vallee so often puts it) when analyzing the history of parapsychological research:

One truth about psi phenomena which every parapsychologist learns the hard way is that they are not just elusive, in the sense of being difficult to pin down, they are, or at any rate they seem to be, actively evasive. One well-known contemporary experimentalist (William Braude) has spoken of the “self-obscuring” aspect of psi…By the 1940s mediumistic séances were “old hat” and the new respectable and sanitized parapsychology that J.B. Rhine had introduce at Duke University was all set to take the academic world by storm. But Rhine’s new science soon ran up against the same obstacle that had beset traditional psychical research—the evasiveness of the phenomena. The “new era” which Pawlovsky thought so imminent is still pending. Time and again since then it has looked as if parapsychology was poised to sweep away all the familiar doubts and objections, overcome all prejudice and opposition and take its rightful place in the spectrum of human knowledge but so far this aspiration remains still-born… What is it that makes psi so evasive? One possible answer lies in the fact that, more perhaps than any other psychological phenomenon, psi appears to be extremely sensitive to situational factors. It is more than just a question of the subject being in the right frame of mind. The whole cultural milieu in which the subject operates might influence decisively what is or is not possible for the subject to achieve.[20](emphasis added)

Beloff’s is the tack Vallee has often taken with regard to UFO interactions and their aftermath: the systems of cultural information (scientific, religious, social, material) plays a determining and invisible part in what is regarded as an anomalous message that transgresses the norms of that matrix. Incorporating the raw message, which to the contactee is entirely subjective or even “spiritual,” into the existing matrix is impossible without diluting/translating it—but this drawback is only possible through the current epistemology (and something we will address in the latter part of this essay). Beloff continues with a metaphor that parallels Vallee’s idea of the control system operating as a thermostat that is “seeking equilibrium” with itself by altering human behavior and conceptions of reality:

Let us, then, think of nature as one vast immune system. Paranormal phenomena, on this metaphor, correspond to infections comparable to the intrusion of viruses or bacilli into a healthy body. A new paranormal phenomenon for which there was no precedent, say table levitation or metal bending, would correspond to a powerful infection of this kind. The immune system of nature would go in to action with the result that such phenomena would thereafter be eliminated. But nature would still be helpless in the face of a new infection, and so a constant search for novelty would become the sine qua non of successful attempts to demonstrate whatever lies outside the normal course of nature or violates the laws of physics. Pursuing this metaphor, we may say that another method that would allow us to get away with the paranormal would be to introduce it in very dilute doses. In that case, the immune system of nature need never be activated just as in our own immune system very minor infections, as occurred with the vaccine, need not elicit any symptoms. This, indeed, seems to be the logic of much in current experimental parapsychology, such as attempts to bias the output of a random event generator. The drawback of that strategy, however, is the difficulty of a rousing any interest in such marginal results among those who are not professional parapsychologists.[21] (emphasis added)

The same of course applies to the subject of the ufologist: how can one gain the interest of “real scientists” to study what amounts to an entirely unpredictable apparitional event?

Tulpa

The Hermetic Take on Guides from the Other Side

As Havan Blomqvist and others have noted,[22] Theosophists always claimed to have knowledge of—or even direct contact with—the Great Mahatmas of the Himalayas and other diversely named yet similar “ascended brotherhoods” (the Yucatan, the Great White Lodge, the Ellora, etc.) that are said to intervene in human affairs at times to guide our evolution. This claim is very similar to Beloff’s and Vallee’s control-system idea. Hermetic scholar Jocelyn Godwin discusses the “hidden hand” of these spirit intelligences at work in the phenomena of Mesmerism, Spiritualism, and Theosophy, who also, by extension, continue to influence our culture through the UFO Space Brother.[23] This myth posits that these beings—or spirits—are said to take whatever form is needed and communicate cosmic truths via both traditional mediums and anomalous experiences (such as UFOs, synchronicities, angelic visitations). One can attempt contact with them through conventional methods such as meditation or entrancement, but as Vallee might argue the mode of contact for the technological West is now one of disruption of our materialist worldview via what appear to be technological marvels that defy physics and almost all known science—UFOs and how they alter our worldviews.

Contact with Other intelligences was once an accepted part of the natural order of social life via shamanistic practices, before various totalistic systems such as cults, religions, science, and social pressures reframed and marginalized those worldviews and techniques. Now contact is mediated through several layers. One cannot call upon aliens (Steven Greer’s claims notwithstanding) in the way séances once called upon the passed-on.

Or can we?

Betty Andreasson-Luca’s depictions of her experiences

As we’ve noted, by 1995, alien abductions had overwhelmingly become the media focus of the contact experience; abduction-related books outnumbered in both publishing and sale numbers all other aspects of the UFO phenomena.[24] Seeming genetic experiments upon percipients replaced “space exploration hardware” as the dominant narrative of these books.

In many abductions, the person undergoes a bedroom visitation by greys or other beings and is taken through the house walls into a circular room; many times, a UFO is not even seen, but only inferred by means of previous experiences, or the accounts of other experiencers.

The Others’ scientist-like activities tracked with advances in reproductive technology, yet the frequency of this particularly medical manifestation has apparently dwindled in public reports over the past decade.[25] Contact has become entirely a matter of myths that use our technological metaphors of “upgraded DNA” and psychic “downloads” of information—what was once called spiritual evolution and “reading the Akashic record” in the 19th and early 20th centuries.

After studying the history of paranormal events, many investigators have noted that the persons who experience alien abductions unequivocally also experience poltergeist-like elements. In poltergeist events:

–there is usually a single focus person.

–the experiences often follow this individual around from location to location.

–a sense of a conscious, often malicious presence in a room is experienced prior to “main event” (it may produce bangings, flying objects, etc.)

–apparitions may be seen that are generally human-like in form.

–physical marks are left on the body and environment, i.e, presences that pinch, prick, or scratch the individuals. Fingerprints, “claw marks,” and scrape marks are sometimes seen in dust, furniture, clothes, or bed dressings, during the poltergeist attack.

–electrical interference occurs; lights, televisions, or radios will turn themselves on/off, lightbulbs burst, flicker, or strobe.

–levitation of objects (and, rarely, even persons) occurs.

–balls of light, often blue, are seen; blue flashes and “cold breezes” accompany some mediums’ trance states, such as Stella Cranshaw’s, that were accompanied by poltergeist-like physical effects, studied by the SPR in 1923-26.[26]

–hazes, often blue in color, are seen.
–objects may disappear (sometimes from locked or hidden places) and reappear in the open or in incongruous places (teleportation).
–objects, most often stones, seem to materialize or pass through solid objects such as walls. Often they are found to be warm or hot to the touch.

–“teleported” or “apported” objects (such as stones, cups, plates, etc.) are seen to make all sorts of impossible maneuvers mid-flight as they fall, such as zig-zags, parabolas, leaf-like motions, corkscrewing, hovering in mid-air—much in the manner many UFOs are observed to move in the sky.

–buzzing, crackling, or bell-like sounds may be heard; sometimes incomprehensible speech, groans, or screams.

–rarely, and perhaps circumstantially, animals have been found mutilated in surgically precise manners during poltergeist manifestations, suggesting a tentative connection to the link between UAP activity and animal, especially bovine, mutilations.

These poltergeist-specific phenomena parallel only some of the superficial features of abductions and UFO sightings…Nevertheless, these parallels are clear.

There is usually no “story” to a poltergeist infestation (a contrary view by sociologist Eric Ouellet can be found here).[27] Abductions, on the other hand, involve a distinctive narrative that over time can acquire a deep meaning to both experiencer and their auditor(s) alike.

The important point is that both poltergeists and abductions involve escalations of the paranormal activity. In the poltergeist the intensification occurs in a short period of time, months at the most, while for the abductee it occurs over years, decades, or a lifetime. The latter seems to wane with the experiencer’s age.

Following Alan Gauld’s and A.D. Cornell’s criteria of comparison,[28] hauntings may contain some or even all of the poltergeist elements listed above, but they are location-specific, not person-centered.

Seeing apparitions is rather rare in poltergeist episodes, so there are general boundaries between hauntings and poltergeists. Yet alien abductions also unequivocally contain apparitional/haunting-like elements. In both:

–the entities/apparitions appear either suddenly or gradually “materialize” into sensible form from a “haze” or light; often the percipient feels “their” presence before sensibly interacting with the Others.

 — buzzing, crackling, bell-like, or humming/vibrating sounds may be heard at the outset of an abduction (this has occurred in a small minority of apparition appearances); conversely, a total dampening of sound often precedes or accompanies the apparition/alien.

–a sense of unreality precedes and accompanies the apparition; in abductions or UFO entity sightings, this depersonalization or derealization has been noted in many dozens of cases.

–a change in ambient temperature is very often noted.

–paralysis of the percipient is sometimes experienced in apparitional sightings, especially crisis apparitions wherein the “hallucinated” person has just died or is near death; in abductions, the experiencer almost universally finds themselves paralyzed while in bed.

–apparitions appear fully clothed, and sometimes with accompanying accessories (canes, sticks, bags, even horses, etc.); Otherworldly beings are almost always clothed and carry devices (“boxes,” “guns,” “wands,” etc.).

–apparitions, whether of the living or those near death, may appear imbedded within hallucinatory scenes that are veridical, that is, they are later verified as the actual surroundings of the “sender” at the time of the percipient’s experience; similarly, abduction experiencers report holographic or televisual scenes that float as if being emitted from “disembodied screens,” or are immersive, augmented-reality-like programs. (Sometimes these screens’ appearance precedes the abduction, and in some reports incongruous beings or people, like figures of Jesus or a similar protective deity, have been reported to show up in the midst of an abduction).

–a message is often transmitted from the apparition, aurally or telepathically.

–conversations with apparitions can either be aural or telepathic, but mostly the latter.

–many times, UFOs or apparitions are seen by only a few persons present in a group setting of potential percipients; in UFO sightings (and even abductions), sometimes only the abductee(s) in the group see(s) the UFO (and may subsequently undergo an abduction experience). There are many cases of apparitions that appear to one or two people within a group of more potential percipients.

With their massive study Phantasms of the Living (1886), SPR investigators Edmund Gurney and Frederic Myers came to speculate that apparitions (especially of the crisis-type that occur within 24 hours of the “ghost’s” death) were the result of a telepathic transmission from the “crisis agent” to the friend/acquaintance percipient (and even multiple percipients).

Mathematician and physicist G.N.M Tyrrell further developed a hypothesis that involved the conception of an idea-pattern[29] that is projected from the agent that may affect one or more targeted persons in a “drama.”[30]

Tyrrell’s idea of the apparitional drama is based upon studies of hallucination and a crucial distinction he makes between the sense-data perceived by the brain and the physical objects that may cause the sense-data; in his scheme, physical objects may or may not produce sense-data, despite their being within one’s sensory field.

Tyrrell’s conception is meant to be a general philosophical basis for the astonishing examples of hallucination of which the human mind is capable, as Oliver Sacks describes in his book on the subject.

For Tyrrell, our subjective experiences are simply the sense-data that appear in the mind, regardless of whether they are physically caused by objects in the outer world or not. On his definition, dreams, hypnagogic imagery, daydreams, and hallucinations are all sub-groupings of possible sense-data. These seemingly disparate states may or may not help the successful management of meeting life’s needs; that focused “center” that primarily assists in self-preservation we call the ego is, for Tyrrell (and Myers) at once more akin to a stream with multiple subconscious ideas and affects active within it at all times.

An apparition for Tyrrell is not physical but a construction of sense-data co-created by sender (agent) and the percipient(s). It may behave in every way like a physical object, interact with the environment, even be touched, but is not physically present. Any interaction between the apparition and its environment that may leave a physical trace Tyrrell tentatively puts down to possible psychokinesis on the part of the percipient.

During events in which the apparition appears solid, elements of the percipient’s environment must be hallucinated as well—in this case, it is called a “negative hallucination” and plays a crucial part in the perceived “ghost” (this accounts for how an apparition can block out the space/objects behind it to conform to the percipient’s three-dimensional space).

Tyrrell’s idea was further developed by parapsychologist Celia Green into the concept of a metachoric hallucination,[31] in which the percipient’s mind might generate the whole of one’s surroundings—sense-data that “overwrite” the direct perception of the environment, attitudes, and even actions while perceiving the apparition. This peculiar state can make the sense-data amenable to drastic alteration by a force other than the percipient’s conscious ego. According to Green, it is conceivable the percipient is simply still lying down, still in a chair, or even standing, mildly entranced, while unconsciously producing the entire experience. Essentially, it is as if one suddenly enters a waking dream state…

The force that shapes these alterations, which may be conjectured to also be the force behind UFOs, apparitions, images of the passed-on, otherworldly beings, has not yet been specified—for our present stage of science lacks a developed vocabulary of “topological” concepts to bridge and map the mental, physical, and third space in which such events may be said to occur (which has been given countless names over the centuries, from the realm of Forms to Myers’s “metetherial field” to the Imaginal world).

Apparition experiences may seem random, although 90% of the time the apparition’s identity is not unknown to the witness (and the connection to a crisis for the “sender” has been noted). Poltergeist victims may seem random as well, but psychological explanations have been put forward regarding unconscious and overwhelming psychological stress on the victims, especially for pubescent children and teenagers, as the source of the psychokinetic events in as many as half of the solid cases.

In both cases, for the witnesses/victims, neither willpower nor choice is apparently involved. What, if anything, may be conjectured to connect the two manifestations?

There is a class of person that bridge the two manifestations: the physical medium. Discounting the many hundreds of frauds that have been uncovered by investigators, there remain four compelling individuals whose careers attest to the concept of “controllable PK”: Daniel Dunglas Home (1833-1886), Indridi Indridason (1883-1912), Rudi Schneider (1908-1957), and Nina Kulagina (1926-1990).

Home’s performances were witnessed by thousands of persons, including eminent scientists and heads of state across Europe. He was never caught in fraud and his phenomena never seriously debunked. Indridason unfortunately died at 28 after six years of strenuous and spiritually taxing physical mediumship. His seances were witnessed by a few hundred persons, the core of these being a small investigative society specially set up to study him.[32] Both Home and Indridason produced spectacular light manifestations; poltergeist-like rappings, poundings, flying objects; full and partial bodily materializations of “spirits” who interacted with the present séance sitters; wind gusts in closed rooms, some lasting as long as 20 seconds; physical contact by invisible hands; and, most spectacularly, full bodily levitation (in both cases their bodies rose above six feet into the air before witnesses)…Home and Indridason claimed the “possessing” spirits were wholly responsible for the observed phenomena, using the men’s physical “energies” to produce the psychokinetic displays. Physical and mental exhaustion resulted after these long seances in which they produced a spectrum of the activities.

Schneider was examined and tested by under some of the strictest controls imaginable (total physical restraint in many cases) and still he produced PK effects around him.[33] In several instances, infrared beams were used to detect any attempt at his releasing himself from the restraints and moving objects in the lab. The beams were broken while he was still trussed up and at the same time his control announced the projection of PK energy to move the target object.

At the more extreme ends of pseudoskepticism, debunkers put forth mass hallucination by the witnesses as an explanation, or some kind of “group hypnosis” on the mediums’ part. Such waving away the problem is almost as supernatural an explanation as purported spirit manifestation.

If we grant that people with these talents exist, can exhibit and, to a degree, control psychokinetic manifestations (whether by subconscious energies or “spirits”), what is the likelihood that certain persons exist (and always have existed) who can create, say, lightforms that are actually a type of thought-form? What if these psychic forms can exhibit an independence of their creators?

Anne Whitley

Anne Strieber had been helping her husband Whitley read through the thousands of letters he’d received after the publication of his bestseller Communion in 1987. They found that many people were mentioning encountering “aliens” during Near Death Experiences, or images of their passed-on loved ones during abductions. Anne said, “this is about the dead”—giving her husband a founding revelation as to the meaning of his strange experiences.[34] Eventually Strieber remembered seeing a childhood friend who had passed on during his first recalled abduction experience in 1986, and, although he never has considered himself a medium, has had extended interactions with the passed-on and “ghost-like persons”[35] for 40 years.

From then onward he looked at the Visitors (as he has always called them) as some sort of communication conduit to our evolution—again, what has become a common idea in the experiencer and channeling communities.[36]

In Part 2 of this essay, we will examine how technology has now become an dominant metaphor for the transmission of messages and humanity itself.

—————————-

[1] See Vallee’s Passport to Magonia and other works, and Keel’s Operation Trojan Horse.

[2] For even one of these reports to be taken as the truth, we have to conjecture that a very strong form of mental suggestion was at work at the least. Fair enough. But if multiple good witnesses were present at such a display, what are we to make of the physical manifestations?

[3] This “vocabulary of divine movement” is, strangely enough, echoed in the series The OA, in which the protagonists’ magic motions are learned during near-death experiences.

[4] See The Shaker Experience in America by Stephen J. Stein, Yale University Press, 1992, pgs. 165-200.

[5] Gauld, Alan. A History of Hypnotism, Cambridge University Press, 1995, 41-49, 53-57, 62-64, 79, 103, 107, 143-44, 165, 252-53.

[6] See Brown, Slater. The Heyday of Spiritualism, Pocket Books, 1972, pgs. 84-110.

[7] Gauld, pgs. 141-155.

[8]Ibid, pgs. 85-86, 103, 137-38, 146-9, 151-53, 182, 234-39.  

[9] Saturnine spirits or “gods” figure as the focus of many religions, like the Nommo, teachers of the Dogon of Mali. In their case, the Dogon claimed the Nommo are now in “hibernation” in a vehicle or moon around Saturn but originally came from Sirius.

[10] Gauld, 1995, pg. 191.

[11] UFO researchers who believe that physical ET craft are visiting earth are mostly astronomers, engineers, physicists, etc.—those who adhere to the materialist mindset. They predictably scoffed at Layne’s explanation for the ET interlopers. Most of our religious and physicalist-oriented society ridiculed both camps of ET believers. A hierarchy of the damned (as Charles Fort might have put it) came into being regarding the origin of UFOs, and in the 1950s, the lowest in the food chain was the quasi-Theosophist channeler of ET wisdom.

[12] This has a parallel in general psi studies, called the decline effect, which occurs to individuals who may initially score high against chance in tests, then eventually revert back to the average. The decline in spectacular séance phenomena, at least as recorded by parapsychological associations, seems to be a collective manifestation of this same statistical effect, and plays into Vallee’s idea of an intermittent schedule reinforcement.

[13] Excluding today’s popular spirit channels such as John Edwards (who never submit to SPR-like experimental strictures), where are such persons who, were they test subjects, would by all accounts easily challenge the physicalist paradigm? One could make the case that Edgar Cayce, Stefan Ossowiecki, Uri Gellar, Ted Owens, Ingo Swann, Hella Hamid, Joseph McMoneagle, or the talented SRI remote viewers have been our contemporary equivalents, but none except Cayce (and sometimes Gellar) required a trance. Most achieved their psi-conducive states either consciously, that is willfully, or through self-suggested mild trance. In the 1970s-1990s the US military and intelligence agencies secretly entered the psi research field via the Stanford Research Institute/NASA/CIA remote viewing programs and the DIA’s Project Stargate (of which McMoneagle was the central psychic). This originated partly in reaction to similar Soviet programs at the time—a clandestine “psychic arms race,” as SRI coordinator Russell Targ put it. I’d submit these projects are still ongoing, and thus the most talented individuals have been sought and vacuumed up (perhaps even on a worldwide scale) by these secret programs for the intelligence/military agencies’ exclusive use, probably for significant remuneration as “contractors.”

[14] For anyone inclined with an open mind to read through this voluminous case-study research and analysis, it is pretty clear that the strict materialist model of reality must be bullshit.

[15] Carter, Chris. Science and Psychic Phenomena: The Fall of the House of Skeptics, Inner Traditions, 2012, pgs. 63-65, 70-71, 76-77, 82-104.

[16] Seances were old hat and wouldn’t make good television. Is this transformation to invisibility just an artifact of how radically media changed forms? An “information glut,” although of a slower pace, existed before the internet threw everything at us at once; thousands of magazines competed for attention, mass market paperbacks made home libraries cheaper, and television flooded the living room with visions of what life was supposed to be like. Invisible though were its electromagnetic means, radio and TV mass media were compelled by market forces to focus on the tangibles of the world: war, politics, economics, scandals, social movements, etc.  Combined with the unspoken embargo on promoting religious views, the media offered no outlet to the “alternative altars” of countercultural spirituality that nevertheless existed (and flourished in some places).

[17] Anthony Borgia, Life in the World Unseen, Corgi Books/Transworld Publications, 1970

[18] Vallee, Jacques. Dimensions: A Casebook of Alien Contact, Anomalist Books, 2008, pgs. 271-281; The Invisible College, Anomalist Books, 2014, pgs. 194-206.

[19] See Vallee’s Messengers of Deception: UFO Contacts and Cults.

[20] Beloff, John. Parapsychology: A Concise History, pgs. 231-32.

[21] Ibid, pg. 233.

[22] https://ufoarchives.blogspot.com/2019/02/the-esoteric-intervention-theory-updated.html

[23] https://ufoarchives.blogspot.com/2016/04/paranormal-phenomena-and-academic.html

[24] The Gods Have Landed, State University of New York Press, 1995, James R. Lewis, ed.; from the essay “Religious Dimensions of the UFO Abductee Experience” by John Witmore, pg. 66.

[25] Although there continue to be self-published abduction memoirs, by the millennium the mainstream publishing industry had moved on. Another reason for this may be that since roughly the year 2000, abduction experiencers have shunned reporting the experiences to scientists or psychologists or therapists and turned instead to the communities of other experiencers on the internet.

[26] See Wilson, Colin. Poltergeist! A Study in Destructive Haunting, Putnam, 1982, pgs. 278-79, and the case of Icelandic mediumIndridi Indridason.

[27] That is, unless some “deceased person” is found to be associated with the site or attached to the focus person, or a crime against the focus person is revealed by subsequent/concurrent therapeutic procedures with the focus. One theory holds that a discharge of repressed psychic energy through therapeutic abreaction often causes the poltergeist activity to cease. But it does cease, unlike those abduction experiencers who report the events continuing for years or even decades.

[28] Gauld, Alan and Cornell, A.D. Poltergeists, White Crow Books, 2018, pgs. 176-180, 188-89, 202-207, 283-84.

[29] Tyrrell, G.N.M. Apparitions, Collier Books, 1963, pgs. 110-114.

[30] Tyrrell, (1963) pgs. 102-127, 131-34.

[31] Green, Celia, and McCreery, Charles, Apparitions, Hamilton Press, 1975; Green and McCreery, Lucid Dreaming, Routledge, 1994; UFOs: The Final Answer? Ufology for the 21St Century, Barclay, David and therese Marie, eds., Blandford Press, 1993, pgs. 130-153.

[32] See Haraldsson, Erlendur and Gissurarsson, Loftur R. Indridi Indridason: The Icelandic Physical Medium, White Crow Books, 2015, for a full account of Indridi’s short but astounding career.

[33] Schneider

[34] Strieber, Whitley and Kripal, Jeffrey J. The Super Natural: A New Vision of the Unexplained, Jeremy P. Tarcher, Penguin, 2016, pgs. 37, 53, 82.

[35] See Strieber’s book The Key, in which, while on a book tour in 1998, he had a late-night visit from an anonymous man who communicated to him revelations, not unlike a spirit-guide or Carl Jung’s daemon Philemon.

[36] We might examine the overlap between poltergeist/hauntings and fairy/djinn encounters (the evidence for which there is plenty), but that would involve a monumental cross-cultural comparison. All we can say is that the maturation of scientific classification systems from the 18th to 20th centuries allowed for distinctions to be made between apparitions, hauntings, fairy/djinn encounters, and the poltergeist. And for the past 70 years we have had UFOs and “alien beings” to add to the unexplained. The folk division between the fairy-daemon and the dead was always indistinct, from antiquity to the beginning of the 20th century. (See the works of Katherine Briggs, Thomas Keightley, Reverend Robert Kirk, and W.Y. Evans-Wentz). Fairies’ status as the “dead awaiting salvation” (one fairy in an encounter tale openly admits such) caused the Protestant elite no small manner of discomfort, because it paralleled the Catholic belief in a purgatorial existence between life and heaven or hell. The middle ground between binarities must be excluded, in religion as well as science. Let’s just say that what always distinguished human ghosts from the Good People was the fairies’ interests in partying and dancing, staying aloof from humans who disrespected them, and kidnapping people to marry or—especially—have sex with them to hybridize a new kind of being, one perhaps closer to full corporeality.

Old Wine in New Skins Part 2: The New Dispensation of the Non-Human Intelligence (NHI) vs. Natural Human Creativity

Spear Machine

If things like this are going to happen, the ladies will be afraid to sleep alone in the house if so much as a sewing-machine or apple-corer be about.

—P.T. Barnum, 1855, on John Murray Spear’s Machine

In one popular current, some now refer to these “extraterrestrials” as “non-human intelligences” (NHI), and “contact modalities” (CM) can be used for humans’ interaction with them. The nebulousness of both concepts, NHI and CM, is wide enough to encompass what we call synchronicities, NDEs, OBEs, vivid “unwilled” daydreams, hypnagogic visions, encounters with elementals, earth-spirits, fairies, and extraterrestrials.

PasulkaVallee

Diana Pasulka & Jacques Vallée

In her recent book American Cosmic,[1] religion scholar Diana Pasulka speaks of this Otherworldly communication phenomenon in the cases of NASA aerospace engineer Timothy Taylor and geneticist Dr. Gary Nolan (“Tyler D” and “James” respectively in the text).

Taylor received “transmissions” from meditative procedures. Designs or concepts for biomedical technologies occurred unbidden in his mind during these processes. He apparently linked these ideas’ irruption to NHIs. It started for him when he had a strange experience in the aftermath of the Challenger disaster: a “memory” that a military-proposed experiment on the next shuttle Columbia would work—which it eventually did, but he hadn’t even proposed it yet. He traces this “anomalous reception” to being exposed to a type of energy at a “very special facility” at NASA after briefly leaving then returning to the Administration:

“There was something in (that special room) that either emitted frequencies or signals and they didn’t want those to escape or they didn’t want signals to get in. I never knew which. It was a mysterious place, and we weren’t allowed to talk about it.”

 That room, Tyler felt, zapped him with energy that changed the “frequencies” of his body and his thoughts. It was after this experience that he began to have more “memories” of bio-medical technologies.

 In the program, I started to find myself on jobs where I interfaced directly with the phenomenon. I know its language. It does speak to us, in space. I don’t know who is responsible for putting me on those on these jobs. I think that somehow they are responsible for it. My own direct boss doesn’t know what I do. This is how the program works.”[2]

Eventually Taylor came to believe that NHIs communicate with persons via a field connected to the energies surrounding DNA.

Nolan had classic abduction experiences while young and in his 30s but kept them secret, apparently, until the past few years. He, too, holds many patents and believes some of his idea-germs to be of non-human origin. Currently, Taylor and Nolan are pursuing an informational “DNA-antenna” model to potentially explain paranormal phenomena. Along with physician Christopher “Kit” Green, Nolan is investigating MRI scans and the genomes of contactees and experiencers for DNA markers that may predispose them to undergoing the contact modalities.[3]

Pasulka links Taylor’s and Nolan’s experiences with testimony given to her by astronaut Dr. Edgar Mitchell, who founded the Institute for Noetic Sciences and Foundation (1973-present) and the Foundation for Research into Extraterrestrial Encounters (FREE). FREE uses and seeks to establish contact with NHIs using the various “contact modalities.”

FREE was founded in 2012 by Mitchell, astrophysicist Dr. Rudy Schild, therapist Mary Rodwell, and attorney Rey Hernandez.

In March 2012, Hernandez had an experience (including missing time) involving a “plasma-like being” in his house that healed the family’s dying pet terrier; his wife Dulce described it as an angel, because she had been intensely praying for the dog. Dulce Hernandez then witnessed UFOs (her “angels”) regularly for several months…One night in August 2012 Rey, on a lark, “called down” an enormous craft witnessed by neighbors, friends, and family. Then driving to work one morning soon after this he received a vision of the “contact modalities”: NDEs, UFOs, synchronicities, OBEs, telepathic communications, and mediumistic contacts, all arrayed out as spokes in a wheel and seen during what he describes as an out-of-body experience.

This vision so energized Hernandez that he emailed ET abduction/contactee therapist Mary Rodwell, who put him in contact with Rudy Schild, then through Schild, Edgar Mitchell, with whom he ended up having a meeting that very day (Mitchell lived close by).

Within 72 hours of Hernandez’s OBE experience the groundwork had been laid for FREE (in both their views, this was further evidence of a kind of collaboration with these higher intelligences).

Schild became the science advisor and Mitchell would set up the new organization, which would primarily study consciousness with reference to “anomalous cognition” using Mitchell’s quantum hologram theory of physics and consciousness as a model. It has since brought in dozens of researchers including channeling expert Jon Klimo, Dr Joseph Burkes, and perhaps members of the “invisible college” such as Jacques Vallee.[4] Five years of field work canvassing experiencers produced a book on contact with non-human intelligences.[5]

Is this just a new-coined interpretation of natural inspiration during or after the fact?

We have no idea in the least how human imagination and creativity work, let alone how a non-human intelligence would mix with or add to it. But we do know this: no new idea exists or springs from a vacuum. Except for anecdotes about geniuses such as Leonardo, Ramanujan, Nikola Tesla, and Buckminster Fuller, ideas usually do not spring fully-formed and translatable to paper in the human psyche. When they have done so in the UFO/NHI community since the 1950s, they’ve often been laughable mish-mashes of misunderstood or fantasy science.

The idea of a technology being gifted by higher powers is one of the oldest human myths, and Pasulka elaborates on the myth in the context of Silicon Valley. Much of it involves information theory and DNA, fields, and transmission, in which the arrow of signification is dangerously reversed by literalizing the metaphors between biology and machines.

In Pasulka’s and our contexts NHI intervention would seem to undermine the idea of the ownership of new creations by a personal ego; the inventor instead becomes the “receiver” or “discoverer” of intellectual property. Such a humble concept becoming accepted in today’s Silicon Valley has the likelihood of Squeaky Fromme making parole. Pasulka mentions the “extended cognition” that our computers are making possible and believes this mirrors the talk of “Oneness” in traditional mysticism.[6]

Again, none of this is really new. It is just that inventions “indistinguishable from magic” are now so widespread that they are almost met with yawns.

John Spear

Consider the fate of Unitarian minister John Murray Spear. After recuperating from a severe beating by paleo-MAGAists in Portland, Maine that put him in a coma, he encountered Andrew Jackson Davis’s work in 1846. While experimenting with seances in 1851—in true utopist fashion—Spear proclaimed that Spiritualist commune with discarnate intelligences was humanity’s future. Following his spirit guides’ commands to the letter, he formed an organization consisting of six groups: the Healthfulizers, Educationalizers, Agriculturalizers, Elementizers, Governmentizers, and the Electricizers. As the chosen head of the Electricizers, Spear voraciously channeled the American Founders and, after nine months of trance communications in 1853, claimed to obtain from the spirit of Benjamin Franklin plans for a perpetual energy machine whose fuel was something called the “New Motive Power.” The machine would grant “life” to other devices via the Mesmeric “electric fluid” and further, could replicate itself or any object one needed—basically, it was a biomechanical 3D nano-printer envisioned in 1854. This device was meant to free humankind from labor.

IMG_5868

Through Spear the spirits had chosen to build the machine in a stone cottage upon the hill High Rock in Lynn, Massachusetts—a fitting locale, for in 1852, Andrew Davis had a spiritual blowout in which he’d seen angels congregating in the clouds above it. The motor required nine months of “gestation.” A bizarre quasi-alchemical, transhumanistic ritual birthed the working machine: the physical part, having been finished in June 1854, was subject to a laying on of hands by several groups of semi-magnetized persons; then Spear was encased inside the machine in layers of metallic strips of “positive and negative polarity” within a grid of jewels and precious metals, where he went into a trance and emitted a glowing umbilicus from his body that engulfed the machine, to the amazement of his confederates. Next, a Mrs. Newton, wife of a journalist chosen by the spirits, was to “mother” the half-living contraption—and duly showed signs of physical pregnancy in response. The spirits dictated that she appear at the High Rock house on a certain day to literally give birth to the accumulated energies gathered within her and transfer them to the machine—which she did, showing for several hours the agony of parturition.

The emanations from her body mixed with the chemical auras of the device. Then “its purpose and results were wholly incomprehensible to all but herself; but her own perceptions were clear and distinct that in these agonizing throes the most interior and refined elements of her spiritual being were imparted to, and absorbed by, the appropriate portions of the mechanism—its minerals having been made peculiarly receptive by previous chemical processes,” Reverend S. Crosby Hewitt wrote.

She then spent weeks “nursing” the machine with the New Motive Power. After this, its rotors and bearing supposedly began to work—but not enough to impress any visiting Spiritualists, who opined the motion they witnessed was “not enough to turn a coffee mill.” Davis himself, while praising Spear and his community’s faith, believed Spear to have been misled in principles of “science” and explained the machine’s weak motions to random fluctuations in the “ether” via the electrical generator to which it was attached.

When asked by Spear and his mediums, Benjamin Franklin & co. answered from the other side in a rather typical tricksterish way: while the motor didn’t operate properly in the physical sphere, it had succeeded in moving opinion and the spiritual outlook of humanity.

At the spirit cadre’s bidding, the machine was dismantled and taken to Randolph, New York. After having moved it, the machine survived only a few months in its new atmosphere; a mob broke into the room and destroyed it. As Spiritualist journalist S.B. Brittan concluded, “if the New Motor is to be the physical savior of the race, it will probably rise again.”[7]

Spear’s was a Silicon Valley utopian dream 150 years too early. It could be asked, was Spear having precognitive visions of our present inventions? Were NHIs feeding him these ideas in the guise of the Founders—that is, the “best moral and intellectual” persons of which he could conceive? We will never know, but the contemporary parallel with “others” seeding minds with technological ideas is striking. Perhaps these Others do possess a kind of physical existence, and perhaps they are much closer than we realize.

Fifteen years after Spear’s fiasco, Utica, New York “electro-alchemist” Cyrus Reed Teed would experiment with exposing himself to dangerously high electrical currents. During one session, “I bent myself to the task of projecting into tangibility the creative principle. Suddenly, I experienced a relaxation at the occiput or back part of the brain, and a peculiar buzzing tension at the forehead or sinciput; succeeding this was a sensation as of a Faradic battery of the softest tension, about the organs of the brain called the lyra, crura pinealis, and conarium. There gradually spread from the center of my brain to the extremities of my body, and, apparently to me, into the auric sphere of my being, miles outside of my body, a vibration so gentle, soft, and dulciferous that I was impressed to lay myself up on the bosom of this gently oscillating ocean of magnetic and spiritual ecstasy. I realized myself gently yielding to the impulse of reclining upon this vibratory sea of this, my newly found delight. My every thought but one had departed from the contemplation of earthly and material things. I had but a lingering, vague remembrance of natural consciousness and desire.”[i]

Hollowkoresh

The zapping produced an OBE-like state. Immediately after this, by force of galvanized will, he called forth the ultimate power in the universe to guide him: a beautiful goddess who was the “Father, Mother” who materialized from a mist to give Teed his mission on earth. And also revealed the truth that the earth’s surface actually curves into a perfect concavity containing the sun, moon, stars and rest of the visible universe. Yes, the earth is hollow—but the rest of the cosmos is nestled within it:

“The universe is a cell, a hollow globe, eternally and perpetually renewing itself by virtue of involution and evolution and all life exists on its inner concave surface.

God being perfect is both male and female—a biune being, and personal to every individual.

Matter and energy are inter-convertible. Matter is destructible, resulting in transmutation of its form to energy and conversely, from energy to form.

Reincarnation is the central law of life—one generation passing into another with all humanity flowing down the stream of life together.

Heaven and hell constitute the spiritual world. That is, they are mental conditions and within mankind.

The Bible is the best written expression of the divine mind but is written symbolically. The symbolism must be interpreted by a prophet, who would appear in every age and in the context of that age.

Man lives best by communal principles to correspond with the primitive Christian church. The Koreshan form of socialism would be the expression of the natural laws of order, to include the elimination of money power and wage slavery.

Equity, not equality, is a natural law for women as for men. There is no equality, and to see any two people are equal is merely trying to enforce uniformity.

Dr. Teed indicated there was a great deal more knowledge that had been imparted to his mental consciousness, but he felt the ordinary minds of mortals could not immediately comprehend or evaluate it. It would be presented to the world in time.”[ii]

Apparently, Cyrus Teed received what is typically now called a “download” of which a major part could not be translated into human language.

[i] Teed, Cyrus. The Illumination of Koresh: Marvelous Experiences of the Great Alchemist 30 years ago, at Utica, New York, Chicago, Guiding Star Publishers.

[ii] Sarah Weber Rea, The Koreshan Story, Guiding Star Publication House, 1994.

On the other hand…

An Excursion into Natural Human Creativity, Involuntary/Automatic Imagination, and St. Nick  

Kenneth Ring’s abduction experiencer profile fits that of many trance mediums, persons who can receive both self-willed and spontaneous imaginary material with more ease than a non-dissociative person.[8]

Because of the dissociative states to which they are prone, the experiencer/medium possesses minimal to no conscious control over the images that may appear in their mind, and the images that do appear, are far more vivid and longer-lasting for them than in the general population.

Spontaneous creative activity can often involve controlled dissociation rituals that partially or completely efface the conscious personality and, paradoxically, through this constricting of the normal ego, make its “reception bands” wider for the intrusion of unexpected material, whether it takes aural, verbal, visual, or physical (automatic writing) forms.

An artist, for instance, may welcome these intrusions, and a musician may revel in them. For creative persons, an element of intention is obviously present in the execution of the final product. What we call creativity in general, and the types of work evaluated as genius-level, involves a special state of consciousness that allows material to flow into the artist’s or scientist’s mind: “(Frederic Myers) linked genius with the classical notion of inspiration, saying that an “inspiration of genius” is a “subliminal uprush,” an emergence into supraliminal consciousness of ideas that the person has “not consciously originated, but which have shaped themselves beyond his will, in profounder regions of his being” (Human Personality Vol. 1, page 71). Another central element of creativity for Myers was the integration of ideas arising from subliminal regions with those of the supraliminal self, the “utilization of a greater proportion of man’s psychical being in subservience to ends desired by his supraliminal control” (HP, Vol. 1, pg. 155). The outcome of the creative process is something intended and desired by the supraliminal, and the supraliminal does plays a key role in the completion of what begins with a subliminal uprush. The heart of the creative process is an automatism, but its combination and completion occur in the realm of the supraliminal. Thus, creativity is a highly desirable integration of the two aspects of the psyche and an instance of superior functioning. It is also an indication of what the human soul is capable of, because there is a hint of something “beyond,” “something incommensurable” with “the results of conscious logical thought” (Vol. 1, pg. 98).” [9] (emphasis added)

Mystics historically also have cultivated methods of altering their physiological and mental states to enter trance that brings their consciousness closer to the “source,” or God, such as extreme fasting, repetitive prayer, or self-mortification. Michael Talbot discusses the Sufis’ repetitive meditational practices of creative visualization meant to bring about both contact with Allah and materialize His emanations of an alternate reality: “(The Sufis) held that it is a world created solely out of the subtle matter of alam almithal, or thought. Even space itself, including ‘nearness,’ ‘distances,’ and ‘far-off’ places, was created by thought. But this does not mean that the country of the hidden Imam was unreal, a world constituted out of sheer nothingness. Nor was it a landscape created by only one mind. Rather it was a plane of existence created by the imagination of many people, and yet one that still had its own corporeality and dimension, its own forests, mountains, and even cities. The Sufis devoted a good deal of their writings to the clarification of this point. So alien is this idea to many Western thinkers that the late Henry Corbin, a professor of Islamic religion at the Sorbonne in Paris and a leading authority on Iranian-Islamic thought, coin the term imaginal to describe it, meaning a world that is created by imagination but is ontologically no less real than physical reality…Because of the imaginal nature of the afterlife realm, the Sufis concluded that imagination itself is a faculty of perception, an idea that offers new light on why (psychotherapist Joel) Whitton’s subject materialized a hand only after he started thinking, and why visualizing images has such a potent effect on the health and physical structure of our bodies. It also contributed to the Sufis belief that one could use visualization, a process they called ‘creative prayer,’ to alter and reshape the very fabric of one’s destiny.” [10]

This reiterates the theory of Romantic poet Samuel Taylor Coleridge and the 18th-19th Century poets’ conception of the Imagination. Consider this famous quote from Coleridge:

The Primary Imagination I hold to be the living power and prime agent of all human perception, and is a repetition in the finite mind of the eternal act of creation in the infinite I AM. The secondary imagination I consider as an echo of the former, co-existing with the conscious will, yet still as identical with the primary in the kind of its agency, and differing only in degree, and in the mode of its operation. It dissolves, diffuses, dissipates, in order to re-create or where this process is rendered impossible, yet still, at all events, it struggles to idealize and to unify. It is essentially vital, even as all objects (as objects) are essentially fixed and dead.[11]

The current ideas of a non-human extraterrestrial intelligence both figuratively and literally alienate the natural human ability to produce novel ideas (signals) that have been filtered down from the noise of the total consciousness, supraliminal and subliminal, of humanity. Is there a genuine justification to externalize these intrusions to a non-human type of consciousness?

When in trance or mild dissociation, the resting state of a brain’s filtering mechanism is altered to a degree.[12] This allows material that is, to use a metaphor, a mental/aural snapshot of something outside the normal boundaries of personal egoic “habitation.” Much of the brain’s activity, on both synaptic-neuronal and hemispheric/sectional levels, functions in inhibitory ways to make possible what is considered smooth conscious functioning. The study of damage to a tiny area of the brain can reveal the ostensibly global function that area controls with regard to normal consciousness; collectively accumulated over a century, this “catalog of functions” helps us understand the productive or inhibitory scheme of the human cognitive world with regard to the brain.

In this way the physical aspects of certain base-level filtering mechanisms have been mapped. Blood flow, electrical activity, and coherent communication between hemispheres all contribute to the norm, of course, but tissue death, damage, or anesthesia can produce states similar to hypnosis, hypnagogia, dreams, or OBEs—and also extraordinary feats of psi activity. The original mesmerists and hypnotists of the 19th century proposed models of the hypnoid mesmeric state that implicated general loss of integrated brain and nervous system functioning during the “self-healing,” “remote healing,” telepathy, clairvoyance, and even psychokinesis observed in various patients and volunteer subjects.[13]

There seems to be a general principle, in line with Myers’s thinking, that for every physical loss of a brain function that produces a physical compensation there are ancillary effects to behavior that are sometimes extraordinary.

Neurophysiologist Karl Pribram once puzzled over neurosurgeon Wilder Penfield’s “engram” conjecture that everything ever experienced by a person is recorded in the brain’s trillionfold complex of connections. Penfield had electrically stimulated parts of epileptics’ brains while they were in surgery and received detailed accounts of memory replays (engrams) from earlier moments in the patients’ lives, sometimes going back to early childhood.[14]

Pribram’s work with psychologist Karl Lashley added to the mystery: Lashley had discovered that maze-running rats could still remember the paths they’d figured out despite having both the memory and learning portions of their brains removed—and even having the entire organ rearranged in their skulls. This indicated that the physical substrate was not where the engrams of experience reside. At the very least (on a material level), memories are distributed throughout the entire brain and can be retrieved despite damage to the areas where they should reside.

Consider the fact that animals, including humans, can still competently function with severe physical brain damage and even without fully formed brains. In cerebellar agenesis, a person is born with an incomplete or even entirely missing cerebellum, which controls motor movement of the limbs and the ability to speak. Yet there are people born with cerebellar agenesis who function relatively normally, such as the Chinese woman found in 2014, where these capacities are only impaired and not entirely absent, as should be the case if the substrate was entirely responsible for the motor competency.[15] There are also startling examples such as the man who suffered from hydrocephaly when a child; at 44, in 2007, he was discovered to have only 30-50% of his brain intact, the rest being simply cerebrospinal fluid. He had an IQ of 75 and led a normal life until the discovery.[16] A boy born in Scotland in 2013 with only a brainstem and a fluid-filled skull is now six and can speak, despite the medical opinion that he should still have only the capacities of a newborn. Another child born in 2014 lacks both a skull and brain and could speak rudimentarily.[17]

These cases obviously at least imply that something more than the physical brain is the key to understanding consciousness and memory; physicalist science has no answer yet as to how these people can function.

An obvious hypothesis is that consciousness does not reside in or is produced by the brain but is filtered via brain structures from a “field” of possible conscious experience, as Myers hinted. This is idea with a long pedigree and has been much denigrated by mainstream scientists since the 19thcentury.

Metachoria

Creativity may involve a narrowing of the physical markers (brain activities) of normal consciousness that produce a corresponding expansion of access to another part of the mind—or even another kind of consciousness altogether.

I believe Coleridge and Corbin are speaking of an energy we may call (adapting Celia Green’s coinage) the metachoria and the specific images that emerge from it into consciousness (and back again into “unconsciousness”) metachores. Metachores such as the “heavenly cities” created by the Sufi) are invested with meditational energies both mental and emotional. They may be equivalent to the Buddhist concept of the energies that create an emanation body by prodigious psychic focus over a long period.

Moreover, these images may appear as unwilled and spontaneous in anyone’s consciousness, but the artist as a trained receiver may be able to capture and develop them.

This capacity, of course, comes with repeated practice and discipline. A metachoric impression may linger only temporarily in the short-term, working memory. This is what causes the distraction so common to a creative person; in the middle of a conversation they may struggle, multitasking, to remember and clarify the sudden intruding idea as the brain produces the proteins to store it in long-term form. The napkin sketch, the pocket notebook, or the digital voice recorder comes out as they get down the idea before it disappears.

The future work—all available choices to the path of a finished, tangible product (a painting or recording, etc.)—are in a superposition of sorts as they hover about the metachore, like a cloud of electrons prior to observation and wave-function collapse.

But recognized works of genius, both great and lesser, are fashioned through a process that is generalizable to all acts of creation:

A traditional descriptive model of the creative process, based on the self-observation and testimony of large numbers of variously eminent persons, provides a useful organizing framework for this discussion. Credit for explicitly formulating this model is usually given to Graham Wallas (1926), a political scientist and administrator primarily concerned with the pedagogical matters, but it was also formulated in nearly identical terms and in greater detail by psychologist Eliot Dole Hutchinson (1931, 1939). The model posits four stages or phases that can often be discerned in a high-level creative effort: (1) preparation; (2) incubation; (3) illumination; and (4) verification. Briefly, preparation refers primarily to the initial stages of intense voluntary effort on a particular work or problem (although it is sometimes generalized to include the typically lengthy period of time in which high level technical skills relevant to the task are laboriously acquired). If this initial effort fails, the work or problem may temporarily be put aside in frustration, this being the stage of incubation or renunciation, in which conscious effort seems to be largely or wholly absent. Something more than simple rest or dissipation of inhibitions seems to be involved during the incubation period, for then comes illumination, inspiration, or insight, in which radically new ideas intrude into consciousness, often suddenly, copiously, and with strong accompanying affect. This leads to a further stage of voluntary effort, verification, in which the new material may be evaluated, elaborated, and worked into the structure of the evolving product.[18]

While cognitive neuroscientific accounts explain Hutchinson’s renunciation-inspiration phase of creativity as a sort of “unconscious cerebration” or a “cognitive unconscious” that functions during both consciousness and sleep, it is still a behaviorist’s black-box model that explains nothing.[19]There are cases of problem solving (if we roughly want to define creativity that way) which so confound science as to be magical. As we noted, a calculating prodigy like Ramanujan could instantly tabulate complex operations on prime numbers within seconds.[20] Since no one had called into public existence the particular prime numbers Ramanujan was asked to do, we still need to ask how he in particular and prodigies in general can do it…It is the same, albeit in “slow motion,” with the creative constellation of ideas that eventually become artworks that deeply resonate with people down the ages.

Of course, there are only finite numbers of prime numbers (an objective fact) while art almost wholly involves subjective value judgments, but in what sense do they share at least a family resemblance, or a direct parallel at most?

Getting consistently good sleep has been positively correlated with higher levels of creativity; this probably has to do with the integration of emotional and intellectual experiences into one’s general psychological mindset.[21] Every night, people enter temporary worlds fashioned entirely by their minds, briefly inhabit them, and become agents in them. Our emotional preoccupations drive the dreaming process via the brain stem and limbic system.[22] These centers are very active in emotional states during waking consciousness, and are the most active during dreams, especially the vivid REM dream stage that occurs in its third cycle in late morning.[23] Any dream can show the creative potential for recombination and synthesis that is shaped into a narrative, whether that story is implicit in the dream or imposed during the hypnopompic process of awakening. Something other than the conscious ego imposes these images and the story-like order to them.[24]

Creative breakthroughs come in a flash, or gradually in pieces. This is Frederic Myers’s “subliminal uprush,” in which the solution is often fully-formed and often surprises even the artist or scientist. The artist/scientist’s amazement indicates for Myers the existence of a secondary agency parallel to the stream of willed, accessible memories of consciousness.

AI systems cannot as yet produce the qualitatively different process of creating novelty of the quality that Myers’s uprush solves. Solutions may involve context, “nested contexts,” cross-pattern-recognition, and even decontextualization of individual elements needed to find satisfactory results. The brain’s immense “processing power” of its present conscious experiences and emotions plus its lifetime’s worth of potentially memorable experiences dwarfs current quantitative computational capabilities. The faculty for understanding context is missing in the cognitive-computational models. It is not enough to say that a human’s personal memory store of experiences can be “algorithmically reshuffled” to produce a novel thought or a creative act, for doesn’t that imply that the answer pre-exists (in some form) in the mind to be discovered as the solution? How is it recognized by the artist or scientist as the eureka! moment?

An additional problem is that an answer to a problem has one meaning in computing and another altogether for an artist. If an AI scientist programs a computer to write an original song based on a style of source material (which has been done in the case of the Beatles) or write poetry (which also has been done), the computer possesses no intentionality in its steps towards the completion of the work; it all depends on the selection process of the person(s) feeding the raw material into the system. Many millions (perhaps billions) of combinations have to be algorithmically tried by the brain when, as a “computing system,” it does not with any exactitude know what it is looking for. In other words, the eureka! moment cannot be programmed for—the emotional rush of re-cognition that the near-perfect to perfect solution has arrived. Again, the artist may be surprised at the result and delighted that the answer appeared, many times accompanied by a numinous eureka! sensation. This emotional component and contextualization of a non-linear process cannot be ignored or minimized by anyone explaining creativity using an AI/computational approach.

What is invoked as explanation when a musician or gymnast or scientist respectively a) plays an astounding violin solo while on “autopilot” (and may herself be as astonished as the audience when she listens to the subsequent recording); b) the gymnast moves her body without conscious volition in a way thought impossible and is equally amazed on viewing a video of the performance; or c) happens to suddenly perceive an insoluble problem with a Gestalt-switch-like perception and its resolution is now easy and almost obvious?

In case C, what has usually been invoked by materialist neuroscience is, again, some kind of “unconscious cerebration” involving the recombination of all past imprinted (or memorable) instances in which the problem figured in her cognition. In the first two examples, an altered state of the consciousness can be used to explain how an artist can leap far beyond what they believe themselves capable of (the so-called “flow experience”). This can apply to the scientist as well; we all know the feeling of intense concentration/absorption on a task that suddenly breaks into ease.

Yet if we deconstruct these scenarios second by second, let’s imagine we can perceive the biochemical-electrical “loops” occurring between brain, fingers, and muscles of all three people during this flow state. Just before the astounding performance, in the near future, something quite out of the ordinary is about to occur, relative to the performer, the audience, and field of aesthetic judges. The performance is at this time unimaginable to everyone. It will emerge from the feedback between mind and matter, tension and release—the creatrix’s conscious will plus something extra or outsidetheir consciousness. Might we not say that the answer does not originate inside the brain structures and neuronal firings at all, but somewhere in a field of possible realities being simultaneously scanned in superposition, like a person searching bandwidths for a certain frequency?

Spontaneous actions may end with the person being called a genius. Yet in the current physicalist’s approximation, all that has occurred is a concentrated act of will that, from the outside, is described as conscious because the person exhibits certain signs of consciousness while performing, whether that performance is on a musical instrument or parallel bars or a blackboard. To be a good neo-behaviorist/epiphenomenalist, all our physicalist has to say is that the genius’ years of reward for competent learning has achieved its pinnacle; for the physicalist, there would be no significance to the artist-scientist’s statement that they were not even aware of their mind/body during the performance or when the answer came, when this may be precisely the crucial point of the matter.

Along with the considerations of the sources of genuine creativity comes the problem of evaluating a work as a product of genius. In a 1996 book, psychologist Mihaly Csikszentmihalyi divided creativity as a total activity as having three components: the creative person, their domain, and the field. The domain is any area of endeavor, such as topological mathematics or oil painting or DJing. The field is the peers and experts and audience adjudicating the worth or novelty of the creation. Thus:

…the definition that follows from this perspective is: Creativity is any act, idea, or product that changes an existing domain, or that transforms an existing domain into a new one. And the definition of a creative person is: someone whose thoughts or actions change a domain, or establish a new domain. It is important to remember, however, that a domain cannot be changed without the explicit or implicit consent of a field responsible for it.[25]

Myers (and I) would embrace this view inasmuch as it recognizes a social collective that responds to a work as something that may communicate truths transcending a particular period and place of origination. We would modify this stance, however, on the grounds that it effaces the element of a shared unconscious or subliminal element whose existence is being displayed through the stupendous quality of the work.

Works of genius in poetry, music, and the plastic arts often engage multiple levels of interpretation and position themselves at the edge of an indeterminacy of meaning; they possess a richness of content that evokes a multiplicity of possible responses. The numinous spiritual experience that theologian Rudolf Otto speaks of may very well be encountered in a monumental work of art or a new complex mathematical formula describing, for instance, “imaginary” dimensions that the field of mathematicians have never before noticed. Many times, a new community is called into existence bythe genius; as Luigi Pareyson once said, a genius is a type of person who creates the audience for their work. I think Pareyson means that their works are of such quality that they 1) remind the persons in their audience of profound things they already know, but have never been able to consciously formulate (put into words, sounds, or images themselves); 2) broaden the audience’s perspective on the meaning and/or limits of the domain (as Csikszentmihalyi has it); 3) create converts to the transformative power of art—and thus create new artists; 4) broaden the spectator’s experience of community with other human beings, that is, induce a sympathetic/empathic response that does not diminish in time.

Perhaps Pareyson’s claim sounds glib when one considers the changing tastes and standards of genius throughout history—but it in no way impacts the accomplishments of persons like Leonardo or St. Hildegard, whose lives and works very well could have been forgotten or suppressed in history. This impels a question like Bishop Berkeley’s about the falling tree: if the genius creates a unique masterpiece and no-one is around to experience it, is it still a masterpiece? Against Csikszentmihalyi’s definition, I would argue yes. If an artist had a vision originating via an altered/dissociative state then labored over what they were blessed with experiencing into physical being, whether or not the work is discovered at some later point is irrelevant. It had meaning for the artist, and it signified both the truth of their metachorial encounter and their direct relationship to a field of possible experience far greater than themself.

It is important here to stress that the metachoria is populated with and produces in minds images that may have intrinsic intentionality but do not yet possess an existent referent at the time they occur; they have sense to their experiencer but no reference yet in the world.

Suppose you think of Santa Claus pausing from his toy-making work to have a lager. Santa Claus in a strict sense doesn’t exist, but he can do just about anything one can imagine a human doing—even things humans can’t. The thought of Santa drinking has intentionality: we have a thought that “Santa is/was/will quaff a pint.” It has sense to us, but no referent—that is, it refers to no existing reality, other than the imagined action in the imaginer’s mind. Santa is a “prop.”[26]

Similarly, a painter might have, say, a spontaneous vision of a nightclub filled with nightmarish chimeras performing actions upon one another that no other human has ever imagined.[27] She is chilled by the image’s intensity but also very alert to its details. The imaginal scene also has sense (being set in a phantasmal nightclub, etc.), but no reference in the “outer” world—the vision does not yet exist in a public way, like Santa Claus already does. Her job is then to bring this metachoric image’s subjective sense to external form in a tangible work—a painting.

Now suppose the painter were to spend ten years making this one work, and it became spectacularly popular and survives down the centuries, like Bosch’s landscapes. Suppose people named her visionary creatures, wrote iconographies and fiction based around them, made movies and narratives using the rich symbolism of the painting’s world. These creatures too could eventually become imaginative “props” like Santa Claus—they could quaff beers, have adventures, take over the White House, etc.

All because a singular, vivid, unwilled image entered one artist’s head. Did the depicted creatures call themselves into existence via a non-human intelligence? Were they given their long ideal lives via her metachorial imagination? Or to get really out there, did her huge audience’s familiarity, admiration, and even love for her creations retroactively cause the vision to occur in her mind in the first place?

The Old Wine

So are the terms non-human intelligence and contact modality simply a renaming of the spectrum of psi and channeling phenomena, or something more? The powers ascribed to these NHIs, and their manner of contact, tracks with the ancient Egyptian, Greek, Chaldean, Neoplatonic, and Gnostic ideas of the daemon or god who provides a human with either “hidden” knowledge or future prophecy. These traditional beings were either of the heavens beyond the heavens (the Empyrean), the heavens themselves (the stars), the mid-heavens (the air), or the chthonic realms. Channeling or mediumship is old as humanity. Therefore, clearly distinguishing our hi-tech extraterrestrials from the previous 7,000 years of Otherworldly contact is probably impossible.

The vocabulary of Theosophical discourse is highly developed and has been used by many channelers since 1875. Researchers have suggested that these NHIs have masqueraded as humans (famous humans, the sitters’ deceased loved ones, etc.) while acting as “controls” on the “other side” simply to give form to their communications and, now that we have evolved in our beliefs to encompass a “cosmic perspective,” the masks have finally come off and we speak to the true names of these NHIs.[28]

What’s different now, according to the CM/NHI proponents, is that a human agent is dealing with something that not only is taken to exist beyond our known earth or even physical universe but can alter or even blend with the human psyche, just like the traditional daemon. Judging by the self-descriptions of their mental states while the communication is occurring, the contactee’s ego very often knows that it is originating in an extra-human source; there is thus a “signature” to the transmissions the contactee recognizes that the communication is of extraterrestrial origin. Sometimes the signature is displaced in time or space. The traditional synchronicity would be an example of such a sign; its content could be anything, but coincidences such as Jacques Vallee’s involving the name “Melchizedek”[29] or the continuing occurrence of simultaneous triangular marks on Dr. X’s and his son’s bodies in the 1968 Aix-en-Provence case (and subsequent triangular marks on abductee/experiencers) would fit as synchronicities, if causality can be absolutely ruled out.

Many experiencers label these NHIs with places of origination and personal names gotten either directly from the beings during the channelings or by just shorthanding the “raw information” using our innate linguistic abilities. They often speak of “downloads” of information while in contact mode or even while ostensibly fully conscious.

So what’s the difference between an experiencer receiving a download from a NHI and clairvoyants/mediums such as Swedenborg, Andrew J. Davis, Rudolph Steiner, or Edgar Caycereceiving a cascade of information evoked from the Akashic library?[30] I’d say none, except that the experiencer’s is usually characterized as involuntary while the medium’s is purposely induced. The source of both “modes,” and how the contact occurs, is still beyond explanation (as of yet). Explanation requires sometimes torturous revisions of physics.

This gap between old-school full-trance (dissociated) communications and the new modality can only be due to ingrained anthropocentric ideas of what “intelligence” is, and deeply conditioned beliefs about the physical brain and its products. Intelligence has been defined in many ways, but they all involve active skills such as quick pattern-recognition, problem-solving, the retrieval of factual knowledge—in short, activities conducive to one’s ability to navigate/negotiate one’s environment successfully in a purely pragmatic way—a survival mechanism.

As our culture defines it, therefore, intelligence would seem to be the opposite of the mental state in which Otherworldly encounters occur, which often is an altered state in which high cognitive functioning, reality-testing, and quick thinking are impaired or, in some mysterious way, enhanced.

If this is given as a definition of intelligence, then nature itself must be considered the ultimate problem solver, not simply by the attrition of the individuals who lack survival adaptations, but by the aspects of the organism that already exist to meet a need (and even a need that has yet to arise—the so-called accidental advantageous attribute).

“Creativity” as such can be measured by testing a pool of random persons with an identical problem and “rating” their responses, generating a hierarchy of novel solutions—but the process of how the “winners’” minds perceived a unique solution has confounded every psychologist, cognitive scientist, and philosopher who has tackled the problem. This is the gap in knowledge which the proponent of the NHI exploits. There is a vast literature on the role of dissociation in creativity.

Jacques Vallee continues to say that the only fact we can comfortably assert is that these Otherworldly interventions change people’s perceptions of what is possible within our reality, the nature of the universe, and the nature of their own selfhood. This may seem trivial, but its reverberating effects are not—it is the source of religions, as Vallee and scholars J. Gordon Melton, Chris Partridge, James McClenon, and Diana Pasulka point out. But the “UFO consciousness contact”— especially when the messages are meant to address our cosmology—functions in both form and contact to undermine the tenets of physicalist science, just as Spiritualism did 170 years ago.[31]

Looking at my surroundings, I became aware that I was in a large building of multicolored stones, each vibrating a tune like a great orchestra, and as they vibrated they gave off the most enchanting music…Later on I found out that specially trained souls are trained in the use of thoughtforms to allow the soul to settle down in suitable and familiar surroundings. Whatever you wish is supplied to you, whether it is a farm, factory, halls of music, science laboratory, college of arts.

I walked out into the golden sunlight and saw how much quicker my perception and vision worked… I queried whether there is a different sun for each plane of spirit, and I was told that there is. Each sun is the replica of the master sun and working on a different color vibration.

-Transcript from a medium’s travel to the otherworld[32]

To emphasize again, the idea that a non-human intelligence is assisting humankind is a contemporary take on the divine voice. On the face of it, the new NHI, contact modalities, and DNA-antenna reception sound like updated, digital versions of Mesmerism, the “electric fluid,” Spear’s vision of the “New Motive Power,” and other past theories of how the Otherworld communicates with us.

As science “naturalized” the workings of the psyche during the 19th and early 20th century it also provided the grounds for interpretations of psi phenomena via physical field-like concepts such as Reichenbach’s Odic force, Frederic Myers’s metetherial field, Hans Driesch’s entelechy, Sri Aurobindo’s Supermind, Jung’s collective unconscious, Harold Saxton Burr’s Life-Fields, Aldous Huxley’s Mind-at-Large, etc. These hypotheses have at times been used to explain feats such as Ramanujan’s extraordinary mathematical talents, Tesla’s inventions, the prodigious trance writings of Andrew Jackson Davis and John Newbrough, and of course the spectrum of Spiritualist manifestations.

These concepts of a panpsychic universe certainly allowed for the possibility that far-advanced NHIs can intervene in human cognition. The current concept of the NHI brings back those personalaspects—or at least that’s what Pasulka’s book seems to imply, that the NHI has an interest in helping humanity through certain chosen individuals.

In ancient times, a person was expected to follow the “whispered advice” of their person daemon in order to live a successful life. Those unlike Socrates or the sibyls, who were naturally capable of hearing their astral double, sought out mediums to communicate certain courses of action in their lives.

During the late 1980s-2000s, one part of the NHI/ET community went a “Neo-Spiritualist” route via mediums like Darryl Anka, Dolores Cannon’s subjects, etc. as another took the path of believing the NHI abductions were either evil or neutral, while a third took Dr. John Mack’s position that these experiences were another type of intelligence attempting communicate with us via “archetypes” or archetypal “patterns of interaction with an Otherworld.” The concerns for the ecosphere and spiritual evolution were prevalent in the first group and in Dr. Mack’s circle, but to a lesser degree in the Hopkins/Jacobs camp (in these, however, scenes of planetary destruction were used almost as a form of punishment or shock to the experiencer). The Neo-Spiritualist groups, in which we could tentatively include Dr. Mack’s experiencers, we could perhaps call the “Eco-integrated” persons, that is, those who have received and live the messages ultimately meant for them—that the earth is in grave peril from destructive acquisitive human activities.

Reading the accounts of those hardcore in the Eco-integrated NHI community it’s difficult to see much difference between their encounters, except for the hi-tech and “digital” Matrix-like terminology often used, and the ancient accounts of the daemon or the spirit-guide of the 19th century.[33] Despite appearances, in function the “alien” technology ultimately tracks with traditional fairy and djinn lore: light-conveyances in the sky, kidnappings in light, beings made of “smokeless fire,” mind-control, subterranean “bases,” interspecies sex, hybridization. There seem to be only a few core messages given to abductees and contactees and they involve our evolution, our technology, an eschatology, and our transcendence—the same concerns propounded by transhumanists, but steeped in spiritual language.

The interpretation of NHI experiences is now a group effort,[34] and the meaning of the encounters has often been made using “pre-fabricated” tropes, symbols, and narratives. The degree to which these could not simply be products of the postulated “extended human mind” is unknown; it is all dependent upon the experiencer herself labeling an NHI as the source. And these tropes are mostly products of 19th century Spiritualism, Spiritism, and Theosophy.[35]

Many of the channel sources say that they cannot “help us” technologically because it would interfere with human spiritual progress. Sometimes this is plainly stated by the NHI.[36] Had these disembodied intelligences our “ascension” in good faith, wouldn’t it make sense to convert en massemany millions of people to belief in the larger, hidden worlds (and put people upon the spiritual path) by using at least one channel to produce a beneficial gift, via either the oracular or technological route?

Or did our human world already receive these unambiguous gifts from daemonic currents but were tragically misunderstood or misused? This is all not to say that the spiritual messages imparted aren’t profound; it’s just that they’ve always been profound. They’re like Jesus’s or Parmenides’s teachings: easy to pronounce, relatively easy to understand, and nearly impossible to live. Instruction on how to live them (when provided) is helpful, but difficult. Which seems to be the ultimate message: to Work on Oneself. Evolve. Put oneself in danger. Evoke peak experiences and different states of consciousness and actualize one’s being.

As Vallee has emphasized for decades, this disembodied NHI “physicalizes” itself to us in culturally-conditioned ways, but the manifestations also are products of our minds.

There is far more ostensible evidence to believe these NHIs are passed-on human beings than “ascended masters” or extraterrestrials. The best proof that channeling the passed-on is possible is the “cross-correspondences” that were received from 1901-1931 by over a dozen mediums and automatists (those who practiced dissociative or “automatic” writing).[37] These were an elaborate series of references from classical literature known to several members of the Society of Psychical Research (SPR) who had died but vowed, while alive, that they would attempt communication with colleagues through mediums after they had passed on.

Even after 90 years this material has only been partially interpreted, it is so complex. The receiving mediums: 1. Didn’t personally know these SPR members while alive; 2. Didn’t know that the SPR members had made the pact while alive; 3. Only one medium knew classical literature in scholarly terms enough to be familiar with some of the channeled material; 4. Each didn’t personally know the other psychics, or that these psychics were receiving related scripts from the same group of “discarnates.” It was only after a few years of gathering these scripts that Dr. Alice Johnson, secretary of the SPR, noticed that many were signed in ways familiar to the colleagues she and other SPR members had once known.[38] So began the laborious process of sorting and interpreting the coded and jigsaw-puzzle like references the “scholar ghosts” were laying out for them.

There is no comparable compelling evidence for the non-human origin of contemporary controls or “guides,” but then as far as I know no one has comprehensively studied the purported ETs’ utterances and scripts.[39] For instance, have any two NHI channels unknown to one another used exact phrasing or expounded identical ideas couched in specific terminology, other than the typical Christian, universalist, or Theosophical cant? Have any produced designs for the same technological devices, or ideas for such devices independently? Apart from the idea of ringed/linked, counter-rotating magnets producing an “anti-gravity engine”—a concept that can intuitively be conjectured to work by anyone who witnesses an object levitating between two magnetics fields—the answer is no. An updated Spear machine run on some zero-point energy “New Motive Power” for our times has yet to appear (although Pasulka and others hint that there is evidence that this has occurred in the hidden world of the military-industrial-space complex).

In the case of the best-known NHI entities such as Ashtar, Hilarion, Bashar, Lazaris, or Ra(ma), we have no such template.

So where do these phenomena fit in our general cultural context, especially with regard to technology, science, and their effect on religion and spirituality?

The concept NHI implies a neutrality that collapses distinctions in any given explicit “messages” while attempting to preserve differences via the modalities through which they are transmitted. Despite the differing emotional-mental-spiritual “media”, the message is the same: there is something “alien” outside hitherto anthropocentric human awareness, and it enters our consensual reality via liminal states (between awareness/unconsciousness, being alive/dead, being embodied/disembodied, existing/non-existence). Thus the message is the medium/mediumistic, in both figurative and literal senses. The matured conceptual vocabularies of psychology, physics and information theory are used to outline the interaction process without really explaining anything beyond the bare fact of the experience that “unknown factor x caused y to occur in my consciousness.” The impersonality of the contact is used as evidence that x is a conscious entity far beyond normal comprehension. “Jesus Christ” possesses personality to a degree via scripture and human imagination; angels or aliens, generally, do not.

Minimally, at best, what we can say is that at some point spirits as both subjects and objects of immediate external or interior experience entered human awareness and memory. As James McClenon’s studies have shown, such primordial encounters expanded human perception of the natural world to include “invisible spirits” and helped create the religious impulse.[40] At some point far in the past it became accepted that intangible realities exist as surely as the sensible, and they or their denizens regularly interact with humanity. At another point in the modern era—perhaps with Swedenborg but certainly by the late 19th century—extraterrestrials as objects of thought entered our common mental imaginary as entities, just like Santa Claus.[41] At a later point in time what are called ETs became subjects, possessing agency and a seemingly independent existence that mirrors that of spirits (and of course the fairy world, with all its parallels to “alien” activities). Along with their ever-changing appearances, the ETs’ “skills and capabilities” in the collective imaginary increased by means of the growing number of complex narratives witnesses and experiencers told. Each new authenticated encounter report, no matter how strange or absurd, increased and expanded the metachorial power of the extraterrestrial/ultraterrestrial being.

To a degree, certain characterizations of the NHI strip away the status of this “new” Other even as subject and place it in a further state of liminality as a process of interaction between the human and non-human. The signature that this interaction has occurred, apparently, is the resulting ideas that are unfamiliar or “non-indigenous” to the perceiving subject’s mind, such as Rey Hernandez’s inaugural OBE in which he saw the contact modalities. The conditions under which they are received can take any form (but according to FREE’s characterization they are covered but not limited to NDEs, alien encounters and abductions, OBEs, etc.). They produce empirical verifiable changes in personality, skills, and even IQ. Despite experiences such as Rey Hernandez’s and what Taylor claims of the “room’s” effects on him in Pasulka’s book, the NHIs are utterly unpredictable in who they choose, when, and why. What, short of induced “standard” mediumistic practices, could possibly verify a measurable change in brain activity to signify contact is taking place? The absence of such testable traces unfortunately reduces their scientific status to nothing.

Again, minimally, both spirits and ETs retain an imaginary component to them at all times in the collective consciousness of the population. They are doubly liminal in that they express liminal states between being and non-being and are culturally liminal in that those who believe in their reality are marginalized.

Perhaps with this new nomenclature of non-human intelligence we should take note that its arrow of signification points not just to disembodied or “higher dimensional” beings but also to the animal world all around us. The oceans contain habitats and creatures that, we are finding, challenge the very norms of biology.[42] Exobiologists (those who study what extraterrestrial life might be like) look to the most extreme environments on earth in the deepest seas, volcanos, beneath the polar ice, high in the atmosphere, and deep within the earth—and have been finding fledgling life in the most hostile conditions. Living beings are product of a natural intelligence and are sometimes as “alien” as anything conceivable amongst the stars above us; Neo-Darwinists say these creatures simply won in the struggle to reproduce, but they are at the same time each emanations from an interdependent web of vital power that itself is the organism from which we came—and with which we have lost a spontaneous, communicative connection.

In most channeled NHI communications, the fact that our planet is a unitary being, and is currently either suffering or readying itself for a massive change, is one of the dominant messages received. This truth has been preached from the Beyond for at least 3,000 years.

——————

[1] Pasulka, D.W., American Cosmic: UFOs, Religion, Technology, Oxford University Press, 2019.

[2] Ibid, pgs. 34-35.

[3] See Banias, M.J. UFO People: A Curious Culture, August Night Book, 2019, pgs. 92-97.

[4] Pasulka, pgs 188-95; 198-201.

[5] See Beyond UFOs: The Science of Consciousness & Contact with Non-Human Intelligence Vol. 1, CreateSpace Independent Platform, 2018.

[6] Pasulka, pgs. 140, 203-04, 207-08.

[7] Brown, pgs. 178-189.

[8] See Ring, Kenneth. The Omega Project: Near-Death Experiences, UFO Encounters, and Mind-at-Large, William Morrow & Co., 1992.

[9] Kelly, Edward and Kelly, Emily Williams. Irreducible Mind: Toward a Psychology for the 21st Century, Rowman and Littlefield Publishers, 2009, pg. 354.

[10] Talbot, Michael. The Holographic Universe, Harper Perennial, 1991, pg. 260.

[11] Coleridge, Samuel Taylor. Biography Literaria, 1817.

[12] Kelly 353-362; see Mavromatis, Andreas. Hypnagogia: The Unique State of Consciousness Between Wakefulness and Sleep, Thyrsos Press, 2010, pgs. 71-80, 194-203, 221-23 for the relationship between relaxation, natural dissociation, and spontaneously unwilled imagery in the hypnagogic trance, the first stage of sleep.

[13] See Gauld, Alan. A History of Hypnotism, Cambridge University Press, 1995, pgs. 105-107, 143-44, 278-79, 284-85, 301, 326-27.

[14] Maybe the specific amplitude or wavelength of Penfield’s charge resonated with amplitude/wavelength of random encoded memories in the patients’ brains. These relived memories by the patients seemed entirely “meaningless” recollections, because most of our lives consist of just these sorts of experiences.

[15] http://yalescientific.org/thescope/2015/03/the-woman-born-without-a-cerebellum/

https://www.newscientist.com/article/mg22329861-900-woman-of-24-found-to-have-no-cerebellum-in-her-brain/

[16] https://www.newscientist.com/article/dn12301-man-with-tiny-brain-shocks-doctors

[17] http://www.cnn.com/2015/10/01/health/baby-born-without-complete-skull-turns-1/index.html

[18] Kelly (2009), 427-428, 432-433, 600.

[19] See Kelly, 240-252 for criticism of the unconscious cerebration/cognitive unconscious thesis in neuroscience and psychology, and Kelly, pg. 455 on the shortcomings of the “black” box approach.

[20] Many times, these persons are diagnosed with autism-spectrum disorder or have a type of detriment to the left side of the brain, which has been shown to process experience linguistically in a linear fashion. The right brain, which has been demonstrated to perceive images and wholes with a minimal linguistic, linear component, may in fact, for persons such as Ramanujan, imaginally perceive the entirety of a mathematical world as 3-dimensional table-matrices through which they will the answer not through calculation but location via the matrices’ axes. See Kelly (2009) pgs. 87, 433, and The Master and His Emissary: The Divided Brain and the Making of the Western World by Iain McGilchrist, Yale University Press, 2012, pgs. 12-13, 57-58, 61, 87, 132.

[21] Rock, 142-147.

[22] Rock, Andrea. The Mind at Night: The New Science of How and Why We Dream, Basic Books, 2004, pgs. 22, 122.

[23] ibid, 47-49.

[24] This other could be said to be the realm of the right brain. The difference between a verbal description of an anomaly and a visual representation of it (of a Nordic being such as Adamski’s, or Strieber’s “woman visitor” on the cover of Communion) is profound in its emotional effect. Images activate the right hemisphere of the brain that deals in the symbolic. Symbols can be said to reside and recombine in those areas of the brain. It may be for this reason that traditions from Sumerian religion to mystical Judaism to Roman and Gnostic mythology tell of a “divine twin,” hypnopomp, daemon, szyzgus, or guardian angel that is an everpresent part of us that exists to communicate truths that elude propositional form. The symbolic/emotional nexus has no grasp of linear time, because it exists partially outside it, in the metachoria. These are the dreams we most remember.

[25] Csikszenmihalyi, Mihaly. Creativity: Flow and the Psychology of Discovery and Invention, Harper Perennial, 1996, pg. 28.

[26] See Kendall L. Walton’s Mimesis as Make-Believe: On the Foundations of the Representational Arts, Harvard University Press, 1993, pgs. 37-38, 42-43. Props function within sets of rules that generate fiction. They possess the same intentionality as objects in the “real world.”

[27] The works of surrealists such as Roberto Matta would be very much like the vision suggested by this thought experiment: landscapes that appear as complete abstractions at first, then on close inspection gain signifying details that suggest familiar forms but never get there. Pareidolia alternately fails and succeeds in effectively interpreting the imagery in his works; they are entirely liminal in their engagement with the eye and brain.

[28] Yet ironically, the “true” name is never the real name if they are telling the truth. Although many such as Carla Rueckert’s Ra admit that the names higher entities use are just convenient, human shorthand for what they really are—the “social memory complex” of an evolved race on another dimensional plane—they usually preach that identity itself, of any form, is a metaphysical fiction, as Advaita and madhyamika Buddhism holds.

[29] See the opening pages of Vallee’s Messengers of Deception.

[30] The Akasha idea originated in Alfred Percy Sinnett’s gloss (1883) on H.S. Olcott’s A Buddhist Catechism (but was probably inspired by Indra’s net in the Atharva Veda of 1,500 BCE). The Akashic field can be made to explain and bolster belief in the reality and truthful preachings of new channels in a mutually reinforcing way.

[31] As writer M.J. Banias has pointed out, the UFO is a “cultural apparition.” This characterization can be extended to cover most anomalous manifestations throughout history, including NHIs, but their liminality can be especially corrosive and pronounced to society in our lightning-fast information networks. Building on the seminal 2008 essay “Sovereignty and the UFO” by Alexander Wendt and Raymond Duvall, Banias claims the UFO is disruptive to nearly the entire spectrum of capitalist cultural discourse, while simultaneously having no unambiguous physical signified to what it represents. There is nothing but the report, the aftereffects of the encounter, and the beliefs by others in the encounter. Belief in UFOs requires a rejection of many factors that make up the worldview consensus that drives our society: physics, religion, trust in the mass media, and products of the “creative class” (novels, TV shows, films) that are products of the same consensus. But judging by the contents of Pasulka’s and Vallee’s books, there are many scientists paying attention and engaging with this taboo subject at the highest levels of the military-space-industrial complex. Or so we are led to believe.

[32] P. Phillips and W.L MacLeod, Here and There: Psychic Communication between Our World and the Next, Corgi Books/Transworld Publications 1975.

[33] The problem may be what psi investigators call “analytic overlay,” which is when a psychic misinterprets an imagistic “signal” by using their own mind’s associations and the left-brain’s labeling power. See MacGilchrist, Iain, The Master and His Emmisary: The Divided Brain and the Making of the Western World, Yale University Press, 2010, 106-110, 113-115, 118-126, 195-203.

[34] See Beyond UFOs: The Science of Consciousness & Contact with Non-Human Intelligence, CreateSpace Independent Publishing, 2018.

[35] I recently read some documents on a person’s lifelong communicating with the “Zeta grey race” that could’ve come straight out of Allan Kardec, Blavatsky, or Alice Bailey’s writings. Clearly the influence of Theosophy on the framing of any kind of channeled or non-human contact experiences is incalculable. I read the first two Ra Materials books (published 1981/82) and found them interesting as channeled teachings. But again, until some channeler of NHIs makes unambiguous predictions that come true, or writes the formula and plans for an antigravity field generator or something far beyond the normal capabilities of the channel, society will continue to marginalize these things.

[36] This also usually implies an atomistic conception of individual human beings compelled to struggle over many lifetimes to learn their spiritual lessons—and it must be noted that the evolution of humanity only became a channeling trope since Darwin put natural selection into intellectual currency in 1860 and was duly picked up by the Spiritualist mediums.

[37] See Heywood, Rosalind, The Sixth Sense: An Enquiry into Extra-Sensory Perception, Chatto & Windus, 1959, pgs. 69-102;Oppenheim, Janet. The Other Side, 132-135; Tymn, Blum, Deborah. Ghost Hunters, 174-178; 276-281.

[38] In the SPR-studied medium-communications from the deceased there at least is a template for proof: the dead person’s survivors may encounter pet phrases, mannerisms, and memories that only they know and can verify as close to or identical with their loved ones. This occurred hundreds of times in the cross-correspondences.

[39] Parapsychologist Jon Klimo—a major contributor to the Contact Modalities book Beyond UFOs—promised in 1998 to produce such a book, but it has yet to see publication.

[40] See McClenon, James. Wondrous Events: Foundations of Religious Beliefs, University of Pennsylvania Press, 1994.

[41] But we know that Santa Claus as we think of him was created from an amalgam of sources in the 19th century.

[42] See https://space.nss.org/life-in-extreme-environments/  https://www.space.com/25133-extreme-earth-life-alien-lifeforms.html

The Metachorea, Chapter 1: Don’t Confuse me with the Facts!

PREFACE:

    DON’T CONFUSE ME WITH THE FACTS…

By the second decade of the 21st century it is clear that the “great conversation” of philosophy has exhausted all possible pretenses to explaining an “ultimate reality” and, via its general turn to critiquing institutional powers, has almost entirely penned itself off from policing the empirical sciences.[1]

One reason for this situation is due to a centuries-old belief: Science is not supposed to deal with morality and ethics. Morality was the one province left to philosophy,[2] but by now this defense has been virtually swept away by the secular humanism that informs the Enlightenment’s political program. Technocracy’s utilitarian foundations have for the most part trumped moral concerns; ethics, whether pragmatic or deontological, only impede the march of science in its goal to relieve the plights of humanity.

The ancient forms of holistic philosophy such as the Stoics’s, in which epistemology, ontology, and ethics were inseparable, are forever gone. With the exception of German “meta-narrativists” such as Kant, Hegel, and Spengler, the classical Stoic trio of disciplines lived on until the late 19th century, when epistemology and ontology were farmed out to the hard sciences of physics, biology, chemistry, and neurology. Ethics was in effect left to individual conscience and the rationalizations of religious mores.

While “hard” science appealed to certainty for its cosmic visions, its methods were eventually applied to government policy and public mental health regimes via the soft humanistic sciences of psychology, economics, sociology, and anthropology. The freedom of a sovereign conscience came to apply not only to belief as defined by the Abrahamic religions, but eventually to beliefs in general on the nature of reality; this was the creeping nihilism inherent in supposedly “value-free” sciences which Nietzsche, amongst others, railed against as both dangers and as opportunities for a type of conscious evolution.

Today this free-for-all has resulted in multiplying the cosmologies and beliefs to which a person could potentially subscribe. Despite the sciences’ pretentions to a singular reality of which scientists are the sole arbiter, we have been in an ontological bacchanalia for some time now.

If we are awake and open, we must attempt to process a confusing mélange of conflicting explanations for where we have come from and even what we are. Those who are absolutely certain of any truth—and hold a universality to their beliefs—are looked upon as suspect, unhinged, even fascist.

So what has this situation to do with “anomalous” experiences and the human imagination?

It turns out, everything. From the standpoint we will explore, anomalous experiences like ghost sightings, psychokinesis (PK), or seeing an Unidentified Aerial Phenomena (UAP) are akin to the creative acts of the human mind; both human ingenuity and anomalous experiences are equally mysterious in their origin.[3] Both have been plagues on humankind, for very different reasons.

 

I’LL SEE IT WHEN I BELIEVE IT

With a fair amount of certainty one can predict a given person’s explanation for an Unidentified Aerial Phenomena (UAP) encounter based only upon their opinion of what reality consists—whether they profess a belief in absolute idealism or materialist monism, for instance.

For example, if one believes the real world is ideal (whether it be thoughts in the mind of God, the veil of maya, a realm of Platonic Forms beyond our imperfect copies, or a holographic projection from a higher dimension) then there is a good possibility that they will come to believe the UAP and their “pilot entities” are made of the same insubstantial “mind stuff” as we and everything else in the universe—incorporeal thought-forms—but perhaps more powerful with regard to their controlling these illusions in the UAP percipient’s mind. If the universe is not physical, the UAP entities furthermore can be contacted directly on this mental-ideal plane. Distance and time are no obstacles if space-time is illusory and malleable continuum of Idea. This particular belief underlies many forms of occult practice, and historically is the bridge between modern UAP and the realm of ceremonial magic.[4]

A monist physicalist (materialist) on the other hand erects insurmountable barriers for UAP being either extraterrestrial or interdimensional or ideal, as we’ll explore shortly. A Darwinian physicalist would counter the explanation that UAP are manned by “hidden Terran race/cryptoterrestrial” by explaining that an unknown species of beings cannot have survived on this planet without human knowledge of them, if not depositing some kind of paleobiological proof of their existence. Their physicalist framework would render claims of evolved abilities to possess invisibility camouflage (as some cryptoterrestrialist theorists have suggested) and psychic powers in advanced, unknown homo sapiens occultum as unprovable nonsense.

A fundamentalist steeped in the Abrahamic religions will see the world as the product of a single act of creation whose physical laws are secondary to a moral informing of the cosmos. Angelic and demonic forces may exist in this worldview, but are necessary to their core beliefs only by which sect we are discussing. For instance, a Southern Baptist or Muslim Salafist may shrug off UAP as demons, or the activity of Ifritic djinn, respectively—which, as we’ll see in Book Two, basically amount to the same type of being.

Within the materialist/religionist dichotomy we have binary oppositions of belief amongst social groups. They have completely different methods of knowing of what truth consists, and how it is constructed. Sub-species of both belief-systems could be extended indefinitely. A Hindu may view UAP as the return of ancient vimana craft used by Krishna and Rama; an Azande will cognize them as evil witch lanterns; a Mormon might believe they are the signs of spiritually advanced angelic beings like the Angel Moroni who appeared to founder Joseph Smith…

The upshot is that these all are conditioned responses via a priori beliefs inherent in their religions’ cosmologies. The scientistic stance is no different in this regard: in their case, an a priori dismissal of Others’ existence as impossible.

The rational study of UAP remains an outlying pursuit in our society and is largely immune to policing of its method. Its pretense to scientific tractability is illusory. “Ufology” has nothing with which to grasp its target but anecdotes, patterns within the anecdotes, and deductive reasoning.

Today’s dismal state of UAP/encounter study is due to the psychological and philosophical factors noted above. The specific belief-system of the investigator determines categorization and the phenomenon’s essence. The groundbreaking work in UAP study, if it can even be called such, has already been done, and done long ago.[5] We now accrete myth upon myth; the parameters for the debate have supposedly been set. Everyone is entitled to their opinions, but in UAP study, every opinion is practically unfalsifiable.

It would seem at this point to be a hopeless pursuit, but it is not. Just like mainstream science’s explanations for UAP, this tract will not be so much an explanation as a detailed description of a process that occurs to individuals and groups who encounter—or rather enfold within—such anomalies, its parallels with psychophysical paranormal events, and how Imagination irrupts all norms.

THE END(S) OF PHYSICS

The particle/wave complementarity of energy shown by quantum physics has given us an uneasy contentment with many phenomena that seem logically divergent. The untestable ideas of string theory yield the same unease in both its proponents and dissenters. The limits of the directly observable, long ago transgressed in quantum experiments, have driven physicists yet further to conjectures with no falsifiability criterion to test them.

The anomalies we will examine present disparate interpretations that structurally mirror our seemingly dead-ending physics. The divergence of interpretation stems from the highly strange circumstances of the paranormal events themselves. Ambiguity is their very nature, into which Imagination cannot but be projected.

With this essay I hope to steer a course using neurological and psychological findings about the brain, some axioms regarding that elusive activity known as human creativity, and deductions about anomalous perceptions, and tie them together.

 

UPENDING THE DEBUNKERS’ TOOLKIT

In science, there are several types of evidence that may support a hypothesis but, theoretically, “truth” is a label to be avoided. As per philosopher Karl Popper’s criteria, there should be no positive statements asserting a general truth, but tentative ideas that have observable and predictable consequences that can then be falsified by an experiment—therefore, if a theory’s entailed test(s) is falsified, then the theory should be reexamined, if not scrapped.

When we’re considering evidence for concepts such as other dimensions or “otherworldly” beings, most scientists demand evidence that amounts to a type of irrefutable proof of their existence.

But as is historically demonstrated, apparitions almost always appear spontaneously, and therefore the conditions to study them are unrepeatable in the sense that an experiment can be replicated.[6] The Spiritualists’ experiments of the 19th and 20thcenturies, witnessed by some of the greatest scientists of the period, by and large failed scientific tests; only a small fraction of the paranormal phenomena were left unexplainable. The same percentage (10-15%) holds for “unknowns” in UAP reports and their reported pilot entities.

The burden then becomes foisted upon an anomaly experiencer to prove a positive—the physical existence of what they witnessed or are asserting they witnessed.

To assert grounds for their non-existence is easy enough for the debunker; they only have to state that the laws of physics as we understand them do not allow the existence of beings from distant worlds to appear here because space-time travel-lengths from distant stars are too great, or that the physical energies for “transdimensional beings” to fold/warp into our space involved are too intense—and their intrusions would easily be noticed by scientific/military instrumentation deployed throughout society at large.[7]

But these scientists are replying to specific (perhaps grossly misguided) hypotheses as to what was witnessed in the first place by the percipient and/or made it into the investigator’s report. That the Others are physical extraterrestrial or transdimensional entities are 1) human conclusions made after the fact of experience, or 2) admissions by the (usually) more anthropomorphic-looking beings. Skeptics suspend judgment about such ideas. Debunkers are another story.

The entities may very well be from another star system, but the chances of that are very slim, as we shall see. For the debunker, whose mind is already made up, a snap judgment is inevitable: the percipient has given us lies, hallucinations, mistaken memory.[8]

The “normal” and the “paranormal” are useless terms when one considers that the norm is a matter of a frame of reference relative to a body of knowledge in historical time. In other words, the paranormal is a part of the natural world from a larger standpoint we simply may not yet understand. To take just one example of a debunker’s irony, here’s a real corker from Michael Shermer, editor-in-chief of Skeptic magazine: “It is at the horizon where the known meets the unknown that we are tempted to inject paranormal and supernatural forces to explain hitherto unsolved mysteries, but we must resist the temptation because such efforts can never succeed, not even in principle.”[9]

To what principle is he referring? It must be the axiom that the paranormal doesn’t exist because it simply can’t. This statement itself does not pass scientific muster. It’s a sterling example of rhetorically assuming total knowledge of what it intends to prove non-existent—that the paranormal does not exist, therefore cannot be investigated, simply because…it does not exist. It is circular. It rests on metaphysical assumptions about the ultimate nature of reality, that reality has no non-measurable aspects that may be responsible for the paranormal. Yet debunkers like Shermer are supposedly committed to eliminating metaphysics from any scientific discussion. The irony of his statement is completely lost on him.

It can’t be denied that debunkers neither prove or disprove any claim they make against the strange experiences anomaly witnesses report. Although many ufologists are masters at deploying logical fallacies in trying to prove extraterrestrials’ presence here on earth, there is no shortage of sloppy thinking in the debunker community either, in particular the use of the straw man, complex question, bandwagon, begging the question, ad hominem, “no true Scotsman,” subjectivist, and appeal-to-authority fallacies.

 

ET NULL HYPOTHESIS + 1

Astronomers Woodruff Sullivan and Adam Frank have tabulated figures using the first three parts of Drake’s equation and new information from the Kepler telescope, which has discovered 300 exoplanets. It turns out that nearly every star probably has at least one planet. In all likelihood billions of stars have planets in the “Goldilocks” zone where water and an atmosphere can form. According to their calculations there is a 1 in 10 billion chance that a civilization did not evolve in this habitable zone of some star. With the age of the universe, the chance that one that is at least as technologically advanced as ours developed at one time is 100%. Now multiply that by the estivated number of stars with planets in the habitable zone: 25%.

               The likelihood that advanced extraterrestrials exist, or existed in the past, is near 100%. If they exist at the level now, or have a say 100,000 year head start, it is very possible they could develop means of traversing vast interstellar distances. To say they have to pass through our exact technological phases to reach such a level is anthropocentric. Accident has played a huge part in scientific progress. Cognitive differences in their early evolutionary development could have led some of these extraterrestrials to possessing imaginative capacities far beyond ours; perhaps they could view designs for machines in 3-D solely in their minds, like Leonardo da Vinci was reputed to do. Perhaps they could see the finite and detrimental courses certain technologies would take (such as the use of fossils fuels). Perhaps after discovering mathematics, or a cognitive analogue to it, they could create in their minds many thousands of models for the composition and deign of spacecraft before even raising a finger to actually build them.

But these conjectures tell us nothing about them appearing here. Here is a syllogistic breakdown of the way things stand with regard to Unidentified Aerial Phenomena (UAP) being extraterrestrial:

1. Standard ET hypothesis (ETH):
-Statistically, extraterrestrial life, perhaps technologically evolved many ten of thousands of years before us, must exist somewhere in our galaxy.
-Human-possible means of interstellar flight that approach/exceed light speed or that warp space have already been discovered by these extraterrestrials. Therefore,
-The ET civilizations that discovered it long ago could come here with ease, given the time-frame.
————
2. Conservative adjunct to ETH:
-Currently-known means of interstellar space flight make travel from elsewhere to earth nearly impossible for even one, let alone hundreds, of different alien races.
-There are hundreds of differing UAP forms and entities (“races”) reported; therefore
-Conventional means of interstellar flight are not used, or they are not here.
***Rejoinder: Unknown but human-possible means may be used for their interstellar transport, as in the first set of syllogisms; or multiple generations pass on the vehicle as it traverses space; or the beings are in suspended animation during flight; or grown artificially during flight; or they are very long-lived; or they are a form of artificial intelligences (drones).
Or…
These UAP and their pilot beings are not extraterrestrial but manifestations of something endogenous to earth.
———
3. Consensus ETH Qualification:
-5-10% of reported UAP and their entities are extraterrestrials.
-Different people have very rarely reported the exact same UAP and/or entity (prior to the “greys” seeming to dominate UAP lore 1980-present); there have been hundreds of types of “ships” and creatures reported, almost unique to each percipient, up to the present day.
-Statistically, to the best of our knowledge, it is probable that only one race would be able to perfect the technology capable as we currently envision it of making the journey, as in 2.1; therefore
Only one, or even none, of the UAP craft/entities are extraterrestrial.

***Rejoinder: We could conjecture that the single race that has made the journey here possess means to camouflage itself in a myriad of different forms, thus accounting for the hundreds of types and confusing humanity as to their purposes.

So the existence of UAP as extraterrestrial craft is suspect due to the numbers of different ships/beings that have been reported, and the vanishingly low odds of so many different “races” achieving the physical means to get here. And this even ignores the question of why they would be interested in our planet.

Still, the chance that an unknown intelligent force has interacted with the human race is very great, due simply to the astronomical numbers of reported events of “high strangeness,” revelations, contacts, epiphanies with otherworldly beings noted throughout history—all the way to the present age of UAP and aliens.

ANOMALIES AS NORMS

Another of science’s defining features is the strict classification of phenomena, a practice that stretches as far back (at least) to Aristotle. This Greek thinker also gave us the concept of the excluded middle, the axiom that any proposition must either be true or false. All existent beings either fall into one conceptual set or another. Their traits may overlap, but this results in the creation of a third set of predications. Thus could classification be extended indefinitely.

Together, classification and the excluded middle in practice allow no room for the existence for penumbral entities or experiences—that is, possibilities—where one must admit, almost everything in reality actually belongs. Plato’s “unveiling what is beyond nature,” wedded with Socrates’s technique of elenchus(suspension of any fixed beliefs in order to interrogate a phenomena) and Aristotle’s logic of classification bequeathed us the system that lives at the heart of science. This primal technology, this thinking method (or even a thinking ritual) has now changed the world, and especially how humanity regards its relation to religious experiences.

Regardless of the trappings, the structure of the anomalous phenomena still stands: an ethereal encounter begets the begats. The experiencers of Otherworldly beings and states have changed the world in ways that are socially primordial and more long-lasting than that of the modern science, its technology, and the epistemological stances associated with it.

When one examines human history, we should note that encounters with intelligent-seeming beings that seem evolved higher (or lower) than humanity, or are “from elsewhere” is a rule and not an exception. We may even venture to say that such encounters with Others are statistically ordinary occurrences over epochs, but extraordinary events in a sub-epochal sense—the span of a single week, for instance.

Another way of saying this is that spectacular anomalous events may occur unpredictably within the relatively short timespan of a decade or two, with clusters of events (or even none at all), but occur with a statistical consistency over long periods, such as two centuries—and by spectacular, I mean those events that have been recorded due to the presence of many credible witnesses, or devastating effects upon a small group of witnesses.[10] The Jansenist convulsionnaires movement (which we shall examine), the “Miracle of the Sun” at Fatima, Portugal in 1917 and the appearance of triangular UAP over the Hudson Valley in 1981-83 would be examples of mass anomalous experiences. In the 20th century, for instance, there were major worldwide waves of UAP encounters: 1947 (majority in USA), 1952, 1954 (majority in France/Italy), 1958, 1965-69, 1973-74, 1976-78 (majority in South America, UK, USA, and USSR), 1981, 1986-91.[11]

Every person who has lived has probably either 1) experienced an anomalous being directly; 2) known someone who has encountered one directly; or 3) has heard of someone by a maximum of two degrees of separation that has had an extraordinary encounter.[12]

The most important aspect of extraordinary encounters is that they almost always change that percipient’s outlook on life. The intense quality of their conviction affects people close to them; their family or friends may be converted by the sheer charisma of the transformed’s personality into not only belief in the experience, but belief in that force which ostensibly caused it as well. Obviously, such primary encounters are how religions begin: Pharaoh Amenhotep IV’s revelation of the Aten; Moses’s burning bush; the apostles encounter with the resurrected Jesus; Paul’s encounter with the resurrected Jesus; Gabriel’s appearance to Muhammad; Joseph Smith and the Angel Moroni, etc. Numinous encounters are also how the revelation of prophecy is forged: think of Ezekiel and Enoch and Elijah and John of Patmos. The communion of Saints Hildegard and Bernadette and Lucia with the “white lady” (AKA the Blessed Virgin Mary) has given way to alien contactees Betty Andreasson and Truman Betherum and Howard Menger encountering angelic-appearing beings. Each of these people had a meeting with some force that changed them—and through a subculture-to-cultural stealth, affected a not insignificant portion of our civilization.

Inside any socially stable group, individuals may be subject to an array of anomalous events but there are always limited vocabularies to describe and tame them. These anomalies transform the society, for good or ill—causing a spiritual solace in the experiencer(s), or causing a reactive force that comes to some powerful individuals or groups in vanquishing the irruption when it threatens the communal order (if we chose the late 17th century, for instance, by means of official exorcism or trials and murder of the “witch”).

It’s a simple fact that any arbitrarily chosen time-period/geographical area will possess its corresponding set of Otherworldly beings and associated phenomena. Their influences upon those populations’ thinking and, consequently, their histories are immense and unavoidable.

The bunk that arch-skeptics consistently retail is that a steady-state norm always exists from which there can be no deviation. If such a state of nature existed, all questions as to the universe’s structure and origin would be in principle knowable and probably satisfactorily answered by now. Scientific history is full of surprises that overturned everything known; it is how knowledge changes.

Arch-debunkers seem not to possess the reflective capacity to see the mechanisms by which the norms of accepted and acceptable scientific knowledge, for instance, have changed radically over the past century.[13] They are many times altered by noting and collecting anomalies in normal scientific practice, as Thomas Kuhn pointed out.[14] The norm is changing today at an almost alarming accelerating rate, and the scientific groundwork for postulating a falsifiable theory for anomalous experiences is being laid further each day. With this work, I hope to establish the skeleton and arrow pointing to such a theory.

 

THE EXPLANATORY IMPULSE

So how are such unusual experiences classified today? We know the judgments of the psychological turn (that psychoses or “hysteria” are responsible), and the “mistaken cognitive impression/hallucination” that neuroscience would offer us. These explanations are default frames of reference, and require no thought at all—and are especially poverty-stricken with regard to the content of the percipient’s “hallucination.”

The phenomenology of hallucinations is a crucial aspect pertinent to all mental experience and is amenable to analytic interpretation (Jung was one such pioneer) but on the whole neuroscientists minimize or ignore the significance of the imagery and messages that are present in “deviant” brain activity. Thus every day, inadequate explanations are wheeled out to explain strange experiences, as well as their extrapolation backwards in history to account for the otherworldly encounters of the past.

This is not to say that there aren’t valid psychological, sociological, and historical reasons explaining why people without a directexperience of an Other would come to believe these supernatural occurrences happened. A series of fortuitous strokes led an obscure Palestinian Jewish cult to ascend into the world’s most populous religion. A staunch Christian would likely disagree with that statement, or say that it was foreordained because it is the one true religion, with Paul of Tarsus being the historical lynchpin.

But there is a structure here that bears emphasizing: The important dynamic regarding a born-again Christian’s personal conversion-revelation is that Jesus’s resurrection aligns the “reborn’s” experience with that of Saint Paul’s. It places the percipient directly in the center of an/the originating divine experience. What to the born-again person is a divine tautology—“the grace by which Paul was saved is the same grace by which I was saved”—is echoed in the debunker’s tautology “temporal lobe malfunctions cause ‘religious-experience hallucinations’ that can only be caused by a temporal lobe malfunction.” The phenomenology of this supernatural grace or affect-soaked hallucination fail to account for the structural change to the percipient’s mental state and physical disposition afterward. For the rest of us, who try to dispassionately view the transformation of an individual’s life after an Otherworldly encounter—especially seeing that these persons have come into possession of personal qualities or talents hitherto minimal or non-existent—we are full of questions meant to break the circular logic.


THE DOUBLY-DAMNED

Mature “epistemological autocracies” such as our materialist worldview are ideologies that marginalize or attempt to erase human experiences that do not fit their framework. Charles Fort called anomalous experiences “the damned”—the events that are ignored, suppressed, or explained away by both secular and religious orthodoxies.

But it’s only fitting that they be damned to irrelevance, we say from our peculiar Darwinist way of thinking—for were there any reality to their existence, they would have gained scientific purchase and be recognized realities by now.[15]

There appear to be at least two reasons why this is so:

One: We simply do not adequately understand consciousness or the relation of consciousness to its substrate, the brain, to offer an explanation for them. But, science assures us, in the future we will. This is called promissory materialism—the idea that all the physicalist answers will one day be found for all mental phenomena. The greatest problem with this form of scientism is that its conclusions about an objective world presuppose a presence—an experiencing thing—that it cannot bring itself to acknowledge. At best, the dominant form of neuroscience can try to persuade us that this subjective realm of experience is only another kind of object, a chemical machine called the brain whose secrets and tricks we are slowly uncovering. All we lack is more powerful technologies to make the discovery complete. Some of the best thinkers have concluded that consciousness is only an illusion constructed by the brain in order to assist the propagation of genetic material.

This conflict between the non-objectivity of behavioral observations and the inability of science to bridge the mind-brain gap seems bereft of a solution. Neuroscientists can propose yet further physiological investigations. Philosophers can offer up an endless stream of thought experiments, but there is no final resolution to the problem of subjectivity trying to objectify itself. This notion of neural correlates of conscious mental states is at the heart of a number of neuroscientific misconceptions ranging from assessments of consciousness, to the claims that morality can be ascertained scientifically. The feeling of security given by the reductionist approach is in fact illusory—a feeling of security analogous to the fundamentalist religionist’s.

Two: Even if the mind/brain system were completely explained, a scientific model for anomalies would still be problematic under our epistemic autocracy because such phenomena are, by definition (mostly) single witness-dependent, subjective, and often singularly-occurring phenomena. As noted at the beginning of this chapter, these reports are incommensurable with our scientific method of hard data, replicable experimentation, and peer-reviewed study, so they would still be eliminated from consideration.

From the point of view of the religious fundamentalist, the anomalies’ ambiguous nature contradicts the idea that God has a specific order to existence. People today still claim to encounter angels and demons, for instance, and while these episodes may pose problems for the ecclesiastical authorities, they do not for the common believer. The belief is solid because it has historical provenance thousands of years old. Still, most mainstream Christian and Muslim sects chose to minimize people’s accounts of encountering them.

Anomalous experiences cannot be transmitted to others—except by a sympathetic recognition by persons to whom a similar event has occurred, or the faith and belief-induction of those close to them.[16] As a culture we in the “West” have tended to throw Charles Fort’s “damned” experiences all together in an inchoate mass. Fringe incidents begets fringe community: a near-death experiencer gravitates into a support group with other survivors, learns of the afterlife’s “ascended masters,” then the UAP-entity connection to these ascended masters, then crystal power, and is embraced by the New Age set and may end up converted to belief in a nefarious, Reptilian-led New World Order—all because their original NDE experience has found no home in our materialist-dominant culture.

Inevitably an experiencer is compelled to retreat from defending the pragmatic value of their anomalous experience—the positive changes that occurred to them as a result—to arguing whether it even happened in objective reality. The positive changes in the experiencer’s personality are irrelevant to the debunker, as we noted; they fall back on the “God-sensing center” of the brain’s neurological edifices, or the “spiritual-neuron bundles” responsible for conversion experiences (usually a temporal lobe malfunction) and consequent beliefs that arise from the malfunction.

The tenuous research on the brain’s “God center” point to merely correlative relations between neural stimulation and a reported experience; there cannot be a causative God-sensing center in the human brain in the way that, say, the pituitary gland causes the secretion of hormones.

This use of language is known as a category error and is, ironically, often deployed by the debunkers against religious believers. How can God be sensed by a part of the brain, when God/a larger spiritual world does not exist for the scientist? To be clearer: the debunker looks upon the anomaly percipient’s experience as an avowal of belief, not a statement of fact. “The pituitary gland secretes hormones” can be empirically demonstrated through measuring instruments, but that proposition depends upon the consensus meaning of “pituitary,” “gland,” “secretes,” and “hormones.”

There are observable referents to each of the words. The statement “I sense the presence of a loving God” also depends upon the meaning/reference of each part of the proposition—but that which is signified by the object “God” has sense, but no referent that can be measured. Most people experience the “oceanic feeling” of Oneness or interconnectedness at least once, and in innumerable ways. It is often used as a substitute for God. That it should have a neural correlate does not negate the meaning of the experience to the subject, to say nothing of the time factor: that the subjective experience may be the cause of the neural change. We will explore the arrow of causation in this essay.

The crux of the matter is this: what happens when percipients are compelled to use the epistemological methods used by the dominant scientistic regime to explain their unique experiences? They must turn to physical evidence, of course, to sate the physicalist demands.

Perhaps 5-10% of the time the UAP (and even fairy, djinn, or cryptid animal encounters) produce inexplicable physical traces such as landing marks, burns, sickness in the percipient, stigmata, scars, spontaneous healings, etc. From the most generous frame of reference, these traces are exactly the result of what is described—physical evidence that some kind of high-intensity energy interacted with the percipient. But they always turn out ambiguous from a scientific analysis.[17]

Just as the effects of quantifiable objects (such as electromagnetic fields in a coil) may produce theories as to how they work, we can trace the effects of paranormal events back to their probable causes. This is what I intend to do in this essay.

We will eventually see that the suspension of a single explanatory reference frames regarding “Otherly” beings lets us entertain the idea that there is a family resemblance between what experiencers of UAP entities, fairies, djinn, and Other beings claim, and take all such accounts on multiple levels. This is a fruitful approach used by journalist John Keel and ufologist Dr. Jacques Vallee—in particular, Vallee’s idea that, regardless of their physically real/unreal status, these Others’s methods and effects mirror that of spy operations (psy-ops). Working from psychologically observable effects to possible causes seems both the most conservative and the richest stance to pursue.

Although varied in form, the spectrum of entities embody similar content/meaning/ends in their human interactions. No amount of conditioning will produce such phantasmal spectacles with predictable success. UAP and related phenomena appear to appear randomly (which, as I said, is what makes them impossible to study), and as long as most scientific organizations refuse to admit their existence there will be a poverty of potentially relevant information surrounding any unusual experience: an analysis of local geomagnetic disturbances, a change in the percipient’s brain chemistry, and, perhaps most implausibly, persons elsewhere in the world who are undergoing another kind of anomalous manifestation at the same time, or even groups of people actively trying to access another realm through occult ritual or meditation.

Such correlations are impossible to achieve; if we could somehow cross-section the world or take a snapshot of everything occurring everywhere in the globe, would we find some correlative supernatural events are transpiring elsewhere during a UAP or apparitional entity encounter?[18] And can we find functional relations between them?

The question is this: Statistically, on any given day or hour, how often do high strange anomalous events occur? And how are we to classify them?

These are impossible statistics to accumulate, but they would seem to be imperative to an understanding of UAPs and their attendant phenomena. Should such a database be established, it could find correlations that yield analyzable material. If scientists don’t even try to establish regularity to the phenomena, we can never get anywhere. Regularity establishes the basis of classification and testing. Researchers like Aime Michel, Vallee, and Keel have attempted analysis of UAP sightings by frequency and location, yielding at least some patterns related to electromagnetic earth disturbances; Keel and Vallee both strongly suggest a relationship between the percipients’ life history, psychological state, and the conditions under which the sightings occurred are the most important aspect of the phenomena. Albert Budden has further discovered deep parallels between electro-hypersensitive persons and UAP activity and personalities prone to “abductions.” I agree with this psychological/health angle, and will follow this lead as basic.

 

A CONCESSION TO THE EPISTEMIC AUTOCRACY: ANECDOTES, DAMNED ANECDOTES!

Cognitive scientists and psychologists claim to have rid themselves from Cartesian dualism and Skinnerian behaviorism, but these ideas have lived a skulking shadow-life in the psychology lab regardless. The structure of neuroscientific practice involves the experimenter’s believing the verbal accounts of a test subject’s experiences that the experimenter correlates with their objective/physical measuring devices. This yields publicly available data for inspection by expert and amateur alike.

What is needed is the third way, the mediation.

To be clear: To prove anomalous beings and phenomena don’t exist is impossible. To prove an anomalous experience changed a person’s outlook on life—including their habits, diet, and even their lifelong maladies, etc.—is proven beyond doubt, in hundreds of cases going back centuries.

Many people take this statement to mean some kind of positive assertion that “ETs” therefore must exist, but we shouldn’t assert this; we should deal with the facts, the possible, and the probable. We first need to bracket the experiences phenomenologically without regard to their physical cause, accept them in the form they are presented, and work backwards.

So all we have left is anecdotes. And from anecdotes we shall have to proceed, using logic and categorization to make sense of them. Anecdotes constituted the greater portion of human knowledge for the past 10,000 years—stories of battles, peoples’ folkways, spirit encounters, fairytales, and gossip. It was only by means of the data-organization techniques generated over the past 5 centuries that patterns could be gleaned from the raw data these stories presented. In our age of corporatized, physicalist science, these folktales of encounters are considered curiosities at best, an irritating form of non-scientific knowledge at worst. Almost always the word “anecdotal” is derogatorily cast upon UAP, NDE and psi studies. They are viewed as collections of mistaken impressions loosely gathered together. Mostly this criticism comes from our popular science boosters and professional debunkers, and not necessarily credentialed scientists themselves. Many of the actual scientists know better; they know that anecdotes are where science can begin, for all collections of anomalies that end in paradigm shifts start off as anecdotes encountered during experimentation or observation. Moreover, radical critics of scientific methodologies hold that the line between experimental conditions and anecdote is artificial; all the preparation (choosing the experiment’s participants, designing the experiment’s conditions, weeding out confounding factors) are just made in order to produce a series of anecdotes (the experimental runs) arranged and stereotyped in a strict way to reveal a certain result. The only difference between a collection of anecdotes and a scientific experiment is that a hypothesis motivates the experiment, a guess at the empirical effects of the hypothesis is made ahead of time, and a result is obtained. Studies function as little more than anecdotes that are used to back the claims of newer studies. The special status of these anecdotes—and why we are prohibited from calling them such—is that their transparency of methods and design supposedly render them replicable by other scientists.

So ahead we’ll go. In Part Two we will examine the rise of the “grey alien” and its “purpose” through witnesses’ experiences and the popular culture. Part Three will approach current theories of neuroscience with regard to quantum phenomena and especially their non-local aspects, leading to the conjectured existence of a field I call the metachoria, in which humanity has co-created from an “imaginal realm” very real experiences and energies that we are just on the edge of understanding. It’s necessary for to delve a bit deeply into some interpretations of quantum experiments and theory and their relation to the brain’s structure in producing—or rather filtering—conscious experience. After that, we will examine the many phenomena associated with dissociative identity disorder, hypnotism, seemingly impossible feats of psychophysical magic, and the holographic universe/implicate order hypotheses. The four of these combined will provide a foundation for the examination of Albert Budden’s theory of electro-hypersensitivity in certain individuals, and the anomalous experiences that can result.

 


[1] Possible exceptions are stringent evaluation of the models used in the cognitive sciences, neurology, and psychology by thinkers such as John Searle, Thomas Nagel, Hubert Dreyfus, David Chalmers, Colin McGinn, Roger Penrose, and Emily and Edward Kelly. On the more radical side, we have the philosophers of science Paul Feyerabend and Thomas Kuhn—which still are institutional critiques.

[2] Evidenced by such thinkers as G.E. Moore, Karl Popper, John Rawls, Robert Nozick, Martha Nussbaum, and Alasdair MacIntyre.

[3] This study will dispense with the terms UFO, flying saucer, and extraterrestrials. In their place I will substitute the “Others” because I don’t think it is useful to draw a hard distinction between the “craft,” the “entities,” their “origin realms,” “technology,” and their effects on percipients. The aberrant experiences should be considered as wholes, both on individual and collective bases. The supposition that these anomalous “presentations” may likely involve a form of “holography” or especially altered states of consciousness in the observer, noted by many investigators, has led me from this group of terms in favor of a singular one. The Others is a term meant to encompass the fact that something unknown and intelligent is interacting with human (and animal) minds. The specific form taken by the “entities” or their “craft” is less important than the fact that an interaction is taking place. As many researchers have noted, a study of folklore and history shows that the Others seem to alter their appearance based upon cultural constraints. This would mean they have an intimate knowledge of our minds, either by “study” or a form of “mind-hacking”—or that they are generated in part by us. But they have interacted with purpose nonetheless. I believe the previous generations of terms used to describe them are something we must condition ourselves to go beyond if any further progress is to be made. One may think this is an even worse nomenclature to use, but it elides the bewildering varieties of beings in favor of, hopefully, a philosophical engagement with something that could turn out to be the most significant in human history.

[4] One variation of this confluence began with Dr. Meade Layne’s “Etherian” hypothesis that was developed through trance medium Mark Probert’s communications with “space intelligences” between 1946-53. See The Coming of the Guardians: An Interpretation of the Flying Saucers as Given from the Other Side of Life, Inner Circle Press, 2009 (originally published 1958). In 1904 & 1918, poet and occultist Aleister Crowley supposedly accomplished “interdimensional” communications and evocations of extraterrestrial beings, one which became his “Holy Guardian Angel.” Crowley’s devotees John W. Parsons and L. Ron Hubbard performed Crowley’s “Babalon Working” ritual in 1946 to “rend the veil” between our realm of Malkuth (in Kabbalistic terms) and that of the Abyss, or Qlippoth (the shattered remains of material unused in Yahweh’s creation); some claim that, through their incompetency, the duo was unable to close this portal, resulting in the entire UAP “demonic invasion.” If nothing else, the coincidence of the dates 1946-1947, when UAP first appeared in vast numbers, and Crowley’s visual descriptions of the beings he contacted are interesting anecdotes.

[5] I am thinking here of the work of Aime Michel, who in the mid-1950s first (and unsuccessfully) submitted UAP sightings in France to statistical and “orthotenic” analysis; of Dr. Jacques Vallee, who did the same but came to embrace past folklore as continuous with UAP mythology and involved psychic factors; Trevor James’s and Brinsley le Poer Trench’s biological “sky people” hypothesis; John Keel, who introduced the world of occult manifestations into the mix by 1970; Dr. Michael Persinger, who attempted to explain experiences by means of electromagnetic interference with the brain’s temporal lobes; and, closer to today, the thorough work of Albert Budden in the 1990s, whose hypothesis we will explore in depth. Apart from Vallee, Keel, Persinger, and Budden there have been no theoreticians of UAP activity whose musings have come close to answering the full spectrum of the mystery.

[6] Many overly-curious investigators have tried to short-cut this problem by utilizing psychic mediums to contact the entities behind the UAP, as we shall see.

[7] In connection with UAP and “cryptids,” no physical evidence, such as an artificially created artifact, has ever passed analytical muster as something possibly from “elsewhere.” We are told about landing marks, drained car batteries, car paint damage, electrical surges that overload a grid, etc. Witnesses suffer burns, nausea, and even death from their encounters. These are obviously signs that something occurred. But no physical object has ever survived scrutiny as proof of an exotic “craft”. Further, I will purposely ignore the claims of dozens of witnesses to “crashed saucers” seen on-site or in secret government hangars, because these claims always lead into the wilderness of mirrors; they are always suspect to hoaxing, a witness’ misidentification of advanced black-budget military tech, or disinformation, simply because the government may want to project a certain narrative. Thus I am foregoing the use of any confirming/disconfirming statements by any government officials, studies, “inside sources,” etc., for the existence of UAP phenomena. These twisted tales have been covered ad nauseam elsewhere. The methods of science are all that is needed to make progress in understanding it. It’s unfortunate but the dis/misinformation techniques used by the government intelligence agencies have so thoroughly muddied the evidence trail regarding the existence of these things as to merit a complete disregard for a serious researcher. Studying the phenomenon and drawing conclusions from available public evidence is not only possible but can yield scientific breakthroughs, though warned against by certain experts.

[8] The latest coming-to-a-debunkers’-message-forum-near-you tool is to classify anomaly-experiencing person as a “schizotypal personality,” which holds, according to the JAMA Psychiatry July 2015 issue, that 1 in 20 people experience random veridical hallucinations at least once in their life; veridical in that they are not recognized as hallucinations as such. The APA has now devised this new classification as a spectrum disorder—a resting-state for humanity, in other words, with each individual falling somewhere within the spectrum. Some persons can even have many hallucinatory experiences while otherwise being completely sane and importantly, productive citizens. And thus, the pathologizing of everyday life, context-free of the hallucinations’ content and precipitating conditions, and in manageable quantificational form, marches on. On the other hand, their tired fallback reasoning for the impossibility of ETs and transdimensionals is deteriorating in the light of contemporary discoveries in quantum physics, nanotechnology, and “reservoir computing.” Recent findings such as the capacity to slow down photons’ velocity in superfrozen mediums, the ongoing research into space-warp or electromagnetic/radiation pulse drives, and the behavior of particles in zero-point energy conditions (absolute zero temperatures, 0 Kelvin, which obtain in open interstellar space) are challenging basic assumptions about the nature of matter and light.

[9] Scientific American article entitled, “Is It Possible to Measure Supernatural or Paranormal Phenomena?”

[10] Computer scientist and ufologist Jacques Vallee and Chris Aubeck have compiled a historical catalog of aerial anomalies, Wonders in the Sky: Unexplained Aerial Objects from Antiquity to Modern Times. The criteria in the ancient world was quite strict to officially record a “prodigy” or “portent” in the sky; most times they were related to earthly events such as the outcome of battles, plagues, coups, etc. before being written down. This criterion held from Rome to China, and was used all the way up to the late Renaissance, but their many reports come from monasteries and lone chroniclers of towns. Vallee and Aubeck were equally strict in their choices; the recorded event had to have properties that defy descriptions of meteorological or astronomical phenomena such as meteors, bolides, temperature inversions, fata morgana, etc.

[11] Reported sightings increase and decrease in number from year to year. There is always a resting state of stigma attached to “close encounters.” In all probability this is a disconnect from what is actually going on; the sightings and close encounters may still be occurring between waves, but the stigma for the witness over going public remains, threatening one’s standing in the community. That reports suddenly begin to appear in great numbers may be a function of social snowball effects: when waves occur, they become undeniable events, whatever their real cause. And many times witnesses come forward during waves with reports of events that happened several years to even decades earlier because a modicum of “social safety” has been established by the welter of percipients revealing their experiences. The stigma is (if only temporarily) loosened.

[12] Like the children’s game “telephone,” noise can overtake and distort an informational signal (the percipient’s tale) when passed through a network, but noise has been found to be quantifiable by the number of participating nodes involved in the signal’s transference. A story told through two degrees’ separation from an eyewitness would not distort the data to a limit that would render useless its information. It depends on the veracity of the nodes. Those who are biologically-related or close friends are within the scope of the first node, with less well-known acquaintances or friends of the close friends in the second, and people within the second degree friends’ connected social groups in the third node. Beyond that, the quality of the signal—the story’s strict adherence to facts—breaks down. As per Claude Shannon’s investigations into what constitutes a signal versus a non-signal (or noise), it was found that a signal degrades into noise over time due to the second law of thermodynamics; entropy can increase over time or over distance (as measured by the number of connection points through which it travels). There is a parallel to this in neuroscience: Valid psychological studies have shown how memory slightly overwrites a recalled experience almost each time it is called up. The anomalous events with which this essay is concerned would obviously have a special place in the memories of the percipients; although they are many times in some kind of altered state of consciousness, their core recollections have been found by investigators to remain stable—which either makes them suspect as real experiences (for how can a real experience not be altered in the repeated recollection) or demonstrates that they actually occurred, having been burned into the person’s mind in a special way.

[13] This is known as the Basic Limiting Principle, as outlined by philosopher C.D. Broad.

[14] Kuhn, Thomas. The Structure of Scientific Revolutions, University of Chicago Press, 3rd Edition, 1996.

 

[15] Many scientists perceive that if there were something to it, teams of experts would already be on the case. They then cite Project Blue Book and the Air Force/CIA investigations as reasons to dismiss the phenomena as solved. But these projects have amply been shown to be whitewashes. An average of 20% of the thousands of sightings were still classified as unexplained in the final reports. Furthermore, the original Air Force investigation, Project Sign (1948) supposedly concluded extraterrestrial craft were the most likely explanation. This “estimate of the situation” was deep-sixed by Air Force General Hoyt Vandenburg and the report destroyed. It is facts like these that scientists need to become aware of. There are literally hundreds of examples like this—a history of prevarication and disinformation in the scientific examination of the UAP phenomenon (which is why I’ve tried to avoid mention of the government in this essay). The reasons why would fill a book. See Richard Dolan’s UFOs and the National Security State: Chronology of a Coverup, 1941-1973, Hampton Roads Publishers, 2002.

[16] The mass media cannot encompass the subtleties of experiencers’ tales either, being fueled on immediate spectacle and the utilitarian, extraverted mindset of our society. In short, anomalous experiences (and especially their aftermath) do not fit the compressive laws of mass media representation. For instance, America heard about the Heaven’s Gate tragedy in 1997 but had no inkling of the cult’s existence or beliefs. One cannot make money off anomaly witness experiences, unless you’re talking about the train of quickly-cancelled Bigfoot/UAP-chasing reality shows featuring “crack” researchers on the trail of physical evidence that never shows up—or fictions such as Twin Peaks or The X-Files, crafted from them because they always already touch a deep mythic impulse.

[17] See the works of Jacques Vallee, J. Allen Hynek, and John Keel. Perhaps in the most famous UAP evidence case, farmer Joe Simonton witnessed a silver disc landing on his property in 1961. The three black-garbed men inside the “craft”, one of them holding a bucket, gestured to him to get some water. Simonton did so and was given three wafers the men were cooking on what appeared to be a grill! They proved to be made of ordinary terrestrial grains. Simonton said they tasted of cardboard. Such a strange story would no doubt garner dismissal from 99% of the population. Yet the sight of a silver disc a few miles away by an independent witness at the same time, and Simonton’s prior and post-experience standing in the local community (“He’d never make up a tall tale, let alone a story like that”) has to this day kept the story in the realm of a “real” UAP entity encounter.

[18] If you perhaps consider conservatively that one in ten experiences makes it to an investigator and one in ten of those reaches print, the Others must be encountered at least once every day somewhere on the planet. And from reading the lot of the collected stories it would seem one might as well watch your own backyard closely instead of the skies, for many of the accounts occur on the ground close to one’s house, while camping, or on a walk and involve “vehicles” tangentially or not at all.

…in which physicalists’ protests against accepting the reality of anomalous experiences demonstrates not a world succumbing to anti-science (as they’d have you believe), but rather their own desperation at the Newtonian worldview’s obsolescence–which is steadily proceeding from within physics itself. In other words, the grounds for explaining people’s anomalous experiences expands by the day, contains elements that are “magical” yet scientifically tractable–and the arch-skeptics don’t like it. Perhaps the most common example of this reality-rupture is the UFO, which we’ll examine in depth.

The Metachorea, Part 2: Why the Greys?

EVOLVING UAP “OTHERS” AND EIGHT TEMPLATE ABDUCTION CASES

We’re familiar with the stereotypical grey alien. Thousands of people have reported encounters with them, in many different situations. These imps ostensibly figure in the world’s folklore as well, from the mantindane in Southern Africa, the ikuyas of Brazil, the curipiras of South America, the specific Hopi Kachinas to the Baiame of the indigenous Australians.[1] There are dozens of “experiencer memoirs” on the book market that seem to describe interactions with more or less the same creature.[2]

Beings of the grey type appeared only very sporadically in UAP landing reports (usually in spacesuits complete with helmets) from the 1950s until the early 1980s. They then became a standard element in abduction scenarios to the present day. The only types of “alien” that have held steady throughout the modern 70-year phenomena are the long blond-haired, blue-eyed “Nordic” and the “hairy dwarf.” Nordics ostensibly got their start with George Adamski (contacts between 1951-59), who claimed they were from Venus.[3]

Nordics have been reported hundreds of times, both in conjunction with UAP and without them (in “bedroom visitations,” usually preceded by a glowing haze or ball of light). You could plausibly say the Nordics resemble angels or spirit guides, and thus initially appeared to humanity as far back as the ancient Roman world. The hairy dwarf likewise figures in folklore the world over, from some types of the ancient Greek Pygmies and kobaloi/kobolds through Scandinavian trolls and huldravolk (hidden people) and medieval goblins to the Ebu Gogo of Indonesia, the Shoshone Nimerigar, and the Ojibwe’s memegwaan.

 

—————-

With the appearance of the stereotypical greys came the accompanying reports of a heralding “blue-white light in the bedroom,” levitation of the physical body or astral body, travel thru walls/windows to a round room, sexual examinations, rape,[4] induced pregnancies, “false pregnancies,” fetal extraction, “hybrid baby presentations,”[5] and the uncovering of a lifetime of abduction experiences going back in some cases to age two. Through my research I’ve discovered that only eight cases out of hundreds (1890-1980) introduced all or most these elements before their profusion from the 1980s to the present: the Sara Shaw case (1953), the Betty Andreasson case (1967), the Shane Kurz case (1968), the Buff Ledge case (1968), the Pat Roach case (1973), the Sandra Larson case (1976), the Stanford, Kentucky case (1976), and the Allagash Four case, (1976).

I’m intentionally omitting grey abduction reports that were made under hypnotic regression or conscious recall post-1987, when Whitley Strieber’s Communion and Budd Hopkins’s Intruders were published and became top bestsellers (Communionreached #1 and remained there for months). It was through these books that alien abductions by greys entered popular consciousness in an unprecedented way. It was only after 1987 that reports of “lifelong” repeating abductions in experiencers’ lives inundated the field, going as far back as the 1950s, reported mostly under hypnosis and still featuring the greys during the time 1947-1980 when they were not reported in thousands of consciously-recalled UAP accounts that featured visible entities.

Contamination by exposure to popular culture becomes a confounding factor in evaluating the recalled elements here, so I’m trying to concentrate on early reports that contain the many standard elements of the repeating show before there was any mass knowledge of the beings’ appearance and behavior and environment.[6] Many books of experiences that were partially or fully recalled prior to 1987, such as the Allagash event or the Buff Ledge event, were investigated earlier but written up and accepted for publication after 1987 simply because of the intense interest and momentum Communion and Intruders created in the publishing industry. Alien abduction narratives became hot property between 1988-1993, perhaps peaking with the publication of C.D.B. Bryan’s book on the MIT-sponsored abduction conference (1994) and Harvard psychiatry professor John Mack’s professional interest in the subject (1993).

Many “nuts and bolts” (NaBs) advocates of UAP phenomena (those who believe biological extraterrestrials from another planet are here in physical ships) have for the most part settled upon a specific story, while seeming to willfully ignore the fact that “UFOnaut”-human interactions have radically evolved in appearance and function over the past seven decades, if not centuries. As we’ve seen in the first chapter, the NaBs explain this by saying that perhaps many ET races are here, or only a few that, like we’ve said, can project their appearance in whatever manner they want.

For the NaBs crowd, when these “experiencers” give their accounts and an expert-hypnotist fine-tunes and collates these reports they (most of the time) arrive at a convenient, simple narrative conclusion: a dying, cloned extraterrestrial race has come here across space to replenish itself by creating a hybrid race between themselves and humanity. In other words, NaBs make sense of the experiencers’ reports through the hyper-technological lens of our society. Our own fears of ecological destruction and hubristic science are reflected back to us through the cataclysmic visions that the greys often induce in experiencers during abductions,[7]along with the dissonant comfort that this same higher race may have answers for us…to immortality, to interdimensional travel, time travel, to paradise.

The story has become a repeating show, a rerun from experiencer to experiencer. Folklorist Thomas Bullard breaks down the abduction experience into 7 parts: Capture, Examination, Conference, Tour of the “ship” (rare but sporadically reported; it was first described in the Hills’s 1961 case), “Otherworldly journey” (possible but not uncommon; we will see it in the Andreasson case), Return, and Aftermath. After we examine the eight cases I will offer a list of recurring elements enumerating the details of Bullard’s sequence.

And the material revealed by experiencers and trance-mediums alike, who claim contact with “extraterrestrials” and reveal their motives, is startlingly similar in content: 1) “our vibratory rate is about to heighten in an ascension of some kind from the third density to the fourth density;” or 2) our planet will become uninhabitable, and those chosen will transcend this third density planet in some kind of ET Rapture; or 3) these alien beings are omnipresent and only need but choose to materialize anywhere, anytime; or 4) there is no good or evil, only “service to self” or “service to others”; or 5) there is a gradually-focusing spiritual orientation for human life through many incarnations on many worlds…etc.[8]

Why this particular narrative? Can’t we consider the possibility that a form of telepathy has sneakily taken place between the veteran abductee hypnotist and the experiencer/medium? Or that the dying-alien narrative has gained memetic traction in our culture, like a literal “mind virus” propagating in the dreaming night-brew of neurochemicals? That is to say, the experiencers are having night terror paralysis/visions/dreams that have been unconsciously shaped by the cultural proliferation of the grey, that are later recalled as real events?

These two popular explanations are perhaps only slightly less outlandish as that of a dying race of embryo-looking cyborgs popping into our reality to borrow our astral bodies and extract DNA from semen and ova to serve their ends…The problem is the small details these experiencers have reported, both from conscious recollection and under hypnosis. In many cases, there is a poverty of cultural contamination: too little to no prior knowledge of small details in the hundreds of abduction narratives that nevertheless appear in their fresh narratives and in new case after case.[9] These can include the particular shape of a scalpel-like instrument; the coldness of the ovoid rooms; the lack of obvious light source in those uniformly-lit rooms; the passing of the “doctor”-being’s hand over the forehead or eyes of the experiencer to stop the pain of a medical procedure; being unable to recall the transition into these rooms (“doorway amnesia”); etc.[10]

Betty and Barney Hills’s 1961 New Hampshire nighttime highway abduction is considered the first “missing time” UAP abduction but it did not contain many of the elements that would two decades later become standard—the details previously mentioned: floating into a beam of light, Out of Body Experience (OBE)-like intervals, doorway amnesia, the uniformly glowing round rooms, a “black box” wielded by the entities, a variety of beings seen together (mantis, Nordic, grey), an enhanced “psychic abilities” aftermath,[11] induced visions of apocalypse and paradise, etc.

 

          The identical elements between the Hills’s account and contemporary experiences number only eight: 1) Barney Hill consciously recalled (that is, prior to hypnosis by Dr. Benjamin Simon) feeling psychically controlled by the “leader” being’s eyes from the road as he watched the craft with binoculars; 2) the medical examination, reported by both; 3) the use of a letter-opener-type scalpel instrument to “rake hair samples” from the arm; 4) the removal of sperm from Barney by a suction-type device; 5) the insertion of a long needle into Betty’s uterus through her belly button as a “pregnancy test”; 6) the passing of the leader’s hand over her eyes/forehead to relieve the pain of the test; 7) her “conference” or tour of the vessel with the leader after the examination; 8) the general description of short beings with large, slanted eyes.[12]

The famous Pascagoula, Mississippi abduction case of October 1973 featured floating beings that carried two fishermen through the air into a landed craft.[13] Four months later in 1974 in Warneton, Belgium, a motorist whose car stopped dead in the night was confronted by two short “twin-faced” beings with inverted pear-shaped heads, large black eyes, no noses, and slits for mouths—what we now describe as greys. However, they were wearing space/pressure suits with helmets.[14]

Suits like this are very rarely reported anymore; they seem to be a relic of the 1950s-60s Space Age, when they were ubiquitous in encounters. One could trawl through the old reports and pick out each contemporary element’s appearance—elements that now all come together regularly like a show, or theater performance that has been perfected after many rehearsals.

————–

Here are the first eight cases that involve this entire abduction spectacle, listed in order of their public unveiling, that I’ve found. The elements of the abductions which have become commonly reported are italicized and bolded:

1. 1976: In 1975, Sandy Larson was driving with her daughter and daughter’s boyfriend near Fargo, South Dakota at about 3am when they saw an array of intense lights descend from the sky, growing closer. They stopped in mid-air less than fifty feet away from the car. A portion of the lights changed direction and disappeared off towards the horizon. At that moment the three passengers felt that time slowed down somehow as the remaining lights stopped. They abruptly found that an hour had passed. Sandy’s daughter Jackie found herself in the back seat when she’d been sitting up front with her boyfriend Terry.

 

Veteran ufologist Dr. Leo Sprinkle hypnotized Larson. She recounted that a craft had landed and told of being floated into the UAP with Terry. A bizarre robot-like being with glaring black eyes and jointed arms put her on a table, rubbed a clear, cold liquid over her skin, and inserted an instrument up her nose, then performed other medical procedures. Curiously enough, a long-existing sinus problem was cured after the experience. The face of the being’s “mummy-like” swathings could be interpreted as heavily wrinkled and folded skin. In the drawings made from her description, the being in fact facially resembles a grey, but inside a mechanical body. At one point she said the being cut open her head and removed her brain (this is a common procedure in shamanic initiations by Otherworldly spirits).[15] After a period of time she and Terry, whom she did not recall seeing inside the room, were returned to their car, and all conscious memory of the incident vanished immediately. Daughter Jackie was also hypnotized by Sprinkle and recalled only standing motionless in a field. Terry refused to be regressed.

Four months later, Sandy Larson had a night-time “bedroom visitation” of two beings. They floated her through the wall to a glowing orange craft, then transported inside a transparent cube to a building in a desert-like place. She claimed she tried to get them to understand that human minds are each different from one another, a concept they apparently couldn’t understand. The beings wanted her to “give them a report on everyone she meets” when they returned for her some day.

After this interrogation they returned her via the orange object and she recalled feeling that she needed a bath to remove the “alien germs,” which intrigued the beings. They had no understanding of soap. Having arrived at her home, Sandy then took them into the basement and showed them laundry detergent and even gave them a cup of it. At that point her memories of the night of December 4, 1975 cease.[16]

2. 1975, Utah: Mother of three Pat Roach was awakened at midnight in October 1973 by the sounds of her children screaming and the cat howling; dogs across the street were also barking. Her six year-old Debbie said a skeleton had been in the corner of their room, and that she had just visited a spaceship. Since there had been reports of a prowler in the neighborhood recently, Pat called the police, who found no sign of forced entry. After the police left, Pat’s oldest daughter Bonnie said that a “spaceman” had indeed been in the house but couldn’t recall anything further. They all had vague recollections of bright light filling the house.

When put under hypnosis in 1975, Pat recalled awakening in the bright light that night to see two small beings beside her couch. She and her children tried to fight off the creatures, who tranquillized and floated them to a craft in a nearby field. Pat was given a gynecological examination in which needles were inserted in her side. A needle was also inserted into her head, and the beings “took her thoughts.” She characterized them as clinical, unfeeling entities—which would become a standard description of the greys’ robotic, military-like demeanor. She also reported a middle-aged, apparently human male with glasses who was working alongside the creatures as if monitoring their work. This accompanying human appears in many subsequent reports (Travis Walton’s being the most famous) but most of the time a taller grey of definite gender dressed in a smock, robe, or doctor’s coat of some kind is reputed to be in charge. These taller beings additionally are reported to have a direct relationship with the experiencer over a long period of repeated encounters, as if they were a “handler” or “soul mate.”[17]

The six year-old Debbie was told she would forget the experience but replied to the creatures that she wouldn’t; she was the first to react when brought from the spell, claiming to have seen a skeleton. She also said she had seen a line of people—neighbors, some of whom she recognized—waiting to get on the “ship.”[18]

Pat Roach’s friends and family both noticed a triangular set of red marks on her arm after the incident.[19] The child Debbie Roach, whose conscious recall was the greatest, remembered a box-like suitcase had been brought into the house by the beings then removed when they returned. This “black box” figures in dozens of cases from the 1950s to the present, in many different contexts—it is used as a hypnotic device in one case, a healing device in another, a blood-sample taking device in a third, etc.

But most telling is Pat Roach’s general impression of the beings that abducted them: she claimed, “They need us.” Out of her hypnosis, she clarified that she was given knowledge that they were genetically extracting material from humans to clone them. This is clearly in line with fairy lore, as will be explored Book Two.[20]

3. 1976: On January 6, 1976, three women left a restaurant in Lancaster, Kentucky at 11:15pm for their 45-minute drive back to Liberty, Kentucky. At about 11:30, a red glowing orb soared downward from the skies ahead and materialized above the highway into a silver saucer lined with yellow lights and a brilliant dome. It swept to the left side of Route 78 and pivoted until its bottom faced them. The driver Louise Smith pulled over and tried to step out. The other two terrified women managed to stop her and continue driving (Smith never recalled this occurring). The UAP then sprayed the road with three brilliant blue-white lights and followed the car. One of the beams struck the vehicle. The backs of the women’s necks and heads terribly burned at this light. The car appeared to accelerate to 85 mph despite Smith taking her foot off the pedal; it also listed left and they had the sensation of turbulence as the car shuddered continuously. The road before them became perfectly straight, completely unlike the winding pavements of Route 78. There was a vague memory by all three women of a stone wall.[21]

Then abruptly, their surroundings returned to normal—but for the fact that the trio had headaches, irritated skin, nausea, and torpor. They made it back to Louise Smith’s trailer and were extremely thirsty. Mona Stafford’s eyelids were swollen and all their eyes were tearing continuously. They were astonished to find it was 1:25am. Smith woke her neighbors to check if the time was correct. It was. They told them their story. The husband asked them separately to draw the object. The depictions were identical.

Several days after the incident Smith found her taillights and turn signals were burned out, and her battery nearly drained; her pet parakeet was now scared of her (it died within a few months). Over the next weeks, the trio lost much weight and suffered symptoms like radiation sickness and actinic burns to their eyes. Their story made its way to investigators. All three passed polygraph examinations. When placed separately under hypnosis, the women told the same account, up to the hallucinatory straight road and wall—then they were suddenly elsewhere, and their stories diverged in the details. Mona Stafford’s first conscious memory of the missing time period was examination by a large eye; whether it was biological, as in an “alien’s” eye seen very close, or a “scanning machine” was unclear to her. Under hypnosis she recalled being in a stifling atmosphere whose ceiling reminded her of the inside of a volcano, although with further hypnotic clarity she found herself in what appeared to be a white operating room. Short beings in “surgical garb” moved beside the table on which she lay. Painful “bending” procedures were done to her legs. She felt a “wettish”, spider web-like substance coating her body and burning it.

In her hypnosis session, Louise Smith recalled her car being pulled backward and stopping at a stone wall that joined a driveway, then, apparently without transition, a pressure being exerted upon her chest as she lay upon a table. Her “examiners” telepathically exhorted her to forget their presence.

The third woman, Elaine Thomas, recalled also being within a “netted, cocoon-like device,” but this one constricted her throat when she tried to speak or emotionally protested. A bullet-like object poked her chest. She described the beings as about four feet tall, with outsized heads and dark, “turtle” eyes.

On January 6, 1976, at about 11pm, a married couple, the “T.s,” saw a light-bulb shaped, neon-like object pass south in the night sky. A Randall Floyd and his wife—and, he claimed, the “whole neighborhood”—watched a large, soundless, oval-shaped light maneuver through the skies earlier, at 8pm. Also at this time, Mike Fitzpatrick, David Irvin and Irvin’s family claimed to see a saucer with a row of orange lights.

These sightings occurred near Stanford, Kentucky, the night of the women’s experience. Investigators discovered that Fitzpatrick’s sighting was on record with the Stanford police. He had made it before the women’s story had been public.

There were “high-strange” sequels to this triple abduction: principal NICAP investigator Leonard Stringfield was concerned for the three women’s mental and physical health, and regularly checked up on them. On July 29th he called Elaine Smith, who frantically told him that she had been bidden the previous night by a voice to travel back to the stone wall, which she and Stringfield had together earlier located while retracing their path along Route 78 (at that earlier time, Smith, terrified, could not get out of the car to stand near the wall). Entranced by the voice, she dressed and did so, staring at the wall in the darkness. After an indeterminate amount of time she finally pulled herself away and drove back home and discovered that three rings on her hands were missing.

Later, Mona Stafford was visited in her house by a “biblical-looking” being with a beard and robe that simply appeared in a golden glow. Entranced like Smith, she could not pick up the telephone to call her friends or Stringfield while the event occurred.[22]

4. 1977: Betty Andreasson’s experiences are the most fantastical in the history of ufology. Five books have been written about her continuing involvement with “greys” and Nordics and other kinds of beings. Possessing an eidetic memory and being an artist, she was able to draw detailed pictures of what she re-experienced under hypnosis.

It began one foggy night in late February 1967, when the lights flickered and failed in her Massachusetts house. She, her parents, and three children saw a pink-orange glow outside the back of their home. The lights came back on. Her father went to the rear kitchen window and saw what he described in a legal affidavit as “a bunch of Halloween freaks” bouncing towards the house like grasshoppers. He retreated fearfully to the family room with the others. It was his last memory before waking up the next morning. The family consciously remembered the pulsing light, then feeling exhausted and all going to bed (or finding themselves in bed). Betty recalled that after her father went to the window she saw four greys in uniforms materialize through the back door. At this point her conscious memories ceased. While hypnotically regressed in 1976, she saw that her family seemed frozen in time from this point forward, except when her 9-year old daughter Becky (when hypnotized separately) turned her head and saw Betty and “Quazgaa” (the taller “leader” grey) holding a Bible together, and Quazgaa passing a blue book to her mother. Betty herself vaguely remembered this prior to her hypnosis. Betty was taken from the house and floated into a ship in the back yard, transported to a cavernous place, shown a unearthly garden/city, given a vision involving the classic phoenix/fire/worm-rebirth transformation, and had an encounter with the “One” which she believed was the Godhead. She could never speak of the content of this last experience and hasn’t to this day; being a fundamentalist Christian, she interpreted the entire episode in terms of angels and the fallen “Watchers” (grigori/Elohim) from Genesis who long ago bred with humans. One of the beings used a hand-held globe of light to keep her family tranquillized in the house while she was gone.[23]

5. 1979: Hans Holzer’s book “The Ufonauts” contains the second variation of the accounts of the typical UAP abduction account. In 1975, a young woman named Shane Kurz was hypnotically regressed to a 1968 missing-time episode that contained the full measure: the light filling her bedroom (which her mother and neighbors too had witnessed); walking trance-like into the night (an effect of the light) to meet with a saucer hovering over a nearby field; extraction into the saucer by a beam of light; no recall of how she immediately appeared in a round room; telepathic communication with the beings; impregnation; a later fetal extraction. She was “branded” with a triangular mark (like Pat Roach and Dr. X [see footnote], and many abductees) extending from her belly button across her lower abdomen that would spontaneously recur over the years. In its immediate aftermath she suffered deep lethargy, eye soreness, skin problems, and headaches, and her menstrual period ceased for 18 months. The details of Kurz’s experience, even more unbelievable than others in that hers involved “occult” or supernatural elements, in 20 years would come to be entirely routine “high strange” events in experiencers’ lives.

If Kurz fabricated this narrative, or her mind confabulated it while under hypnosis—and there is room for doubt here, because she had previously sighted UAPs twice with her mother and was interested in the subject, as well as being familiar with the Hill abduction case which had become public two years earlier in 1966—it does not explain why thousands of people worldwide would come to tell minor variations of her story a decade later. Advocates of the “psychosocial” explanation for abductions and debunkers both like to give “mass hysteria” as the answer—but that nebulous concept is itself scientifically unproven and has no known physical/psychological basis.[24]

6. 1980: In 1975, Sara Shaw asked investigator Ann Druffel to explore a  “missing time” event that involved a bright light and disorientation 22 years earlier, in 1953, in Los Angeles’s Tujunga Canyon. It happened to Shaw and her girlfriend Jan Whitley. Both women had no interest at all in UFOs and did not connect the experience with them, until Sara heard of the missing time phenomenon. The two women told the same story under hypnosis of a bright blue-white light waking them at 2am on March 22, 1953, the entry of short, black-clad beings into the house, being floated into a hovering, Saturn-shaped craft, and a medical examination. Jan (who Druffel believed was the focus of the abduction) fought the beings, while Sara was tranquillized and even mirthful during the episode.

Another event occurred three years later, in 1956: Jan and friend Emily Cronin pulled over at a rest stop to sleep late at night on a coastal highway. This involved memories of a bright light and men surrounding their car. When they later searched for this rest stop on the same stretch of California coastal highway, they found nothing.[25]

In 1959, Sara Shaw abruptly switched careers and eventually claimed a sort of psychic communication involving a cure for cancer and that she had a special purpose in the world. This “mission” message happens to many “silent” abductees, that is, individuals who have strange experiences but don’t connect them to abductions. Her ex-girlfriend Jan would develop cancer and pass on in 1979.

If their recollections are actual events, this would be the earliest case (1953) involving greys and a stereotypical abduction.[26]

7. 1993: Walter Webb’s exhaustive investigation in the “Encounter at Buff Ledge” is the fifth part of the template, for its story includes the (future-typical) travel to a cylindrical mothership high in space, a round room with a high, railed walkwayaround it full of glowing screens and lights, and being shown visions on a screen. This event occurred in 1968 to a pair of male and female teenagers who never again spoke to one another after it occurred, as if they were compelled not to (another common reaction by multiple abductees, whether close friends or just acquaintances)—a separation that went on for ten years after the incident.

The Buff Ledge summer camp on Lake Champlain was mostly deserted on August 7, 1968; staff and children were away on a swim meet. Lifeguard “Michael Lapp” (16) and “Janet Cornell” (19) went onto the dock and talked as the dusk set in. They had never before conversed. At one point they saw what appeared to be Venus—but then it dropped closer to the earth, elongated into a shining cylinder, and began disgorging lights. The cylinder moved up into the sky and disappeared. The three lights formed a triangle and moved closer; two of the lights raced off into the distance.

The remaining light drew closer until they could see that it was a disc-shaped object with a flattened cupola. It dove into Lake Champlain, emerged, and began to draw near. The object mesmerized the two. It came within a few dozen yards of the dock. Two entities were clearly visible in the dome staring at them. They had oversized hairless heads, large, oval black eyes, and appeared to be wearing skin-tight grey uniforms. Michael tried to ask Janet if she was seeing this but she was in an immobile trance, staring out over the lake.

Michael then initiated a telepathic conversation with one of the beings. He was so amazed and delighted that he laughed and slapped his knee—and one of the beings did the same! The other seemed to be in a trance, like Janet—or concentrating its attention upon her. Michael waved and shouted at them to come closer. The beings disappeared as the craft came slowly closer, then they reappeared.

Be careful what you wish for…

Within seconds the craft hovered over them. Michael leapt up to touch it and a very bright light engulfed them. He draped himself over Janet as the light seemed to enter his mind.

Suddenly it was nighttime, and the girls’ team was returning from their swim meet. Michael and Janet lay groggy on the dock. They wandered back to camp on the shore. Someone asked them what those bright lights were on the lake(!) but they did not answer, drifting to their respective cabins to go to sleep. They would not talk again for ten years.

After this experience, Michael would re-evaluate his life and become a religion major. Janet eventually moved to Atlanta. In 1978, Michael wrote to astronomer and UAP investigator Walter Webb of the Hayden Planetarium asking for help. Webb tracked down Janet and wrote to her, inviting her to reunite with Michael and undergo hypnotic separate regression to recall the event. He spent the next five years on the case.

The duo consciously remembered the object hovering above them then awaking to darkness. Janet’s recollection was that the object was very close over the dock and they crouched or lay down and then passed out in a bright light.

Under hypnosis, Michael found himself inside the ship with a “leader” being. They stood upon a walkway above a round room. It was impossibly larger than the saucer they had seen. The “vehicle” was in space, approaching the cylindrical “mothership.” He could see Janet upon a table, naked, being examined by the “creatures.” Samples were taken from her body. He reported computer-like lights on the wall near her. He was led down to a table next to Janet’s, laid down and passed out. When he awoke it appeared that the saucer was inside a huge space, presumably the cylinder. A light beam teleported he and the leader through the wall and into a large space full of the same “alien beings.” The leader brought him into a room, where a “helmet” was placed over his head. A group of beings were watching a film of some sort in his peripheral vision on a bubble screen and reacting to the images. 

Then the leader took him to another room, touching his hand, and Michael saw visions of a landscape with a purple sky. Many other humans surrounded him, all distraught. Janet was next to him crying. He passed out again and seemed to be falling towards an infinite number of “screens” each showing him and Janet on the dock. He entered one of them and the leader’s voice said goodbye to him.

Here it must be emphasized again that they hadn’t spoken since that night, nor had Webb revealed any of Michael’s details to Janet:

Janet, under hypnotic trance, recalled the saucer above them on the dock then immediately found herself upon a table surrounded by beings that were touching her. There were lights upon a wall. She saw Michael and the other being in the distance. She lapsed in and out of awareness. Her memories had significant gaps but she recalled being with Michael twice in rooms. She too reported that the small saucer had entered a larger one in which it sat. A mothership.

It must be stressed that Webb chose a hypnotist who had a total lack of knowledge of UAPs to boot, unlike many investigators.[27]The two told stories he determined were 70% congruent. This is an amazing case because Webb’s fieldwork showed exemplary precaution and skepticism. It contains some of the best evidence that something far from ordinary psychological states occurred to the two teenagers.[28]

8. 1993: Four art college friends went on a fishing trip deep into the remote northern Maine wilderness on August 20, 1976. On their fourth day traveling north they, along with several other witnesses, saw a glowing orange orb appear erratically over the distant woods around Chamberlain Lake. Two days later, they reached the northernmost point they could and made camp on the Allagash waterway. Late that night (under a clear and moonless sky) they built a huge bonfire onshore to orient themselves while doing some night fishing. Suddenly the same fiery object appeared, moving slowly over the trees across the lake, swirling with many colors. Chuck Rak was first to notice it, and became immobile in fascination. One of the men, Charlie Foltz, flashed a light at the silent orb, which immediately began floating towards them. It sent a bright blue light beam onto the lake surface. Terrified, they began to paddle back towards camp. The light struck their canoe and the next thing they recalled was being on shore, staring at the object in the sky as it bounced upward stepwise and shot off like a meteor. They discovered their fire, set to burn for two to three hours, was embers. It seemed 20 minutes at most had passed. Exhausted, they immediately fell asleep.

Jim and Jack Weiner, identical twins, were the first to begin having nightmares about the “missing time” between the light striking the canoe and their coming ashore. Their dreams involved non-human creatures. After hearing about the missing time-UAP phenomenon, and Jim’s reading Strieber’s Communion, they approached ufologist Raymond Fowler (chief investigator the Betty Andreasson case) in 1988. It must be stressed here that their nightmares unequivocally preceded the publication of Communion by years, and Jim Weiner was terrified by the coincidences he read therein with his own dreams—hence his contacting the famed researcher. Fowler set up hypnosis sessions for all four men. They were told individually not to divulge to the other three what they revealed during the trances. They each recalled the same basic story of being levitated by the “tunnel-like” blue light, entering a room where they were tranquillized by (insect-like) greys and each placed one by one on an examination table in which sperm samples were taken. Afterward they were floated and guided in the “tunnel-beam” by the beings, who physically helped them back into the canoe. Since they were trained artists, each drew virtually identical beings without knowledge of the others’ pictures—most incredibly, that the beings’ hands had only four digits in two pincer-like groups of two.[29]

THE EYES HAVE IT

So we have a fact, whether its content is “real” or psychosocial in nature: the encounters reported in media have changed over the decades 1950-1990 from being an outside/observer to an inside/participant.

I realize that this is a small dataset. This conjecture is culled from the dozens of books I have read over a period of years as I searched for the first unambiguous (as possible!) historical descriptions of the template abduction scenario. I claim eight cases, but of course there may be reports I’ve missed, and there may be experiences like these that simply have not been reported. For instance, a small being tried to capture a man during the 1897 American wave of “phantom airship” sightings—and claimed he experienced several hours of missing time during the chase. He was not, needless to say, hypnotically regressed to explore what befell him during his amnesiac period.[30]

I can only make these assertions based on the veracity of the experiencers’ recollections and the diligence of the original and subsequent investigators, who ruled out many mundane explanatory factors. Nor have these eight reports been proven fraudulent or decisively debunked over the intervening decades; they are in a sense canonical. A few more equally unexplained cases from the 1960s, 70s, early 1980s are available but the eight above cover the specific details that proliferated through the early 1990s experiences to the present.[31] Revisionist ufologists who have revisited these canonical cases have tried to explain them in psychosocial or psychological terms, some even invoking the involvement of intelligence agencies, but all of their interpretations have fallen short in my opinion.[32]

The point is that holistic change occurred over time—a change in the relation-triad witness/phenomena/after-effects.

By the time the alien abduction conference was held at MIT in 1993 the community had come to focus on at least two strong narratives, both based on the same material but with divergent interpretations. As arch-debunker Philip Klass once (paraphrasing) said, “given a choice between being hypnotically regressed by Leo Sprinkle or Budd Hopkins, I’d choose Sprinkle. At least then I’d have happy recovered memories.” Klass’s statement is a pithy summation of the problem that had emerged: One set of abductees, those laboring under the least ambiguous explanatory narrative for the phenomenon (Hopkins’s and historian/abduction researcher David Jacobs’s) mostly underwent the recovery of horrific experiences/memories with serious physical and psychological side effects. In total, Jacobs and Hopkins regressed perhaps over a thousand individuals. These victims had PTSD, anxiety disorders, paranoia, hypochondria, etc. Conversely, the abductees regressed by Dr. Leo Sprinkle, Dr. Richard Boylan, hypnotherapists Dolores Cannon, Barbara Lamb, John Carpenter, and Harvard psychiatry professor Dr. John Mack had minimally or manageably disturbing experiences to which they eventually learned to psychologically adjust and even incorporate into new lives that often involved healing professions, shamanistic type practices, or jobs that concerned activism against the earth’s deteriorating environmental balance. In other words they “accepted their role in the Others’s plans,” however mysterious those plans may be.

Those with professional credentials—Mack, Sprinkle, Boylan, Lamb, Cannon—tended to produce greater numbers of people finding acceptance of these experiences. Perhaps this is due to the social expectations of a clinical, therapeutic setting. Hopkins and Jacobs had neither licenses nor professional guidelines.[33]

——————-

To recap: reports of UAP entities in the 1940s, 50s, and 60s changed from “swarthy” and “Asian-looking” human beings to a wide variety of beings (hairy dwarves, small bald spacemen in pressure suits, the Nordics, elf-like creatures, etc.) to the standard “greys” which began to the best of my knowledge with the Hill, Tujunga Canyon, Kurz, Roach, Kentucky, Allagash, Larson, Buff Ledge, and Andreasson abductions in the 1960-70s. I think it’s no coincidence that mass consciousness of UAPs and their “alien pilots” exploded during the mid-to-late 1960s due to television’s domination of mass media. Science fiction UAP shows such as “The Invaders” (1967) became popular. The grey beings came to dominate the scene in the 1980s, as did what turned out to be tales of genetic extractions, impregnation, training exercises, “sick hybrid baby” nursings, and exposure to apocalyptic visions for whose aftermath the abductees were “chosen” to assist.

Here’s a list of recurring elements in these eight cases:

-Heralding very bright light

-Appearance of “greys”

-Telepathic communication (orders, mentally calming platitudes, ambiguous answers to questions)

-Floating into air with “doorway amnesia” (no recollection of entering “ship”; all cases except Andreasson’s)

-Becoming naked (or having one’s clothes removed) and being upon a table in glowing circular room with no visible light source.

-Being coated with a (usually) cold substance (Larson, Andreasson, Kentucky, Vilas-Boas [1957])

-The use of a “wand”/needle with a glowing tip (all cases but Kentucky)

-Insertion of needle in head, side, navel, neck, nostril.

-Instant tranquillization by the beings when pain occurs, usually by the passing of the “leader’s” hand over the eyes or forehead.

-Use of a black box device for tranquillization (Roach case)

-Robotic demeanor by greys.

-A taller, leader being (Hill, Buff Ledge, Larson, Allagash, Shaw, a human in the Roach case)

-Beings show the percipient a vision of a “heavenly” place on a screen (Buff Ledge, Andreasson cases; Betty Hill was shown a star map [1961]).

-Interest in the human reproductive system (extraction of eggs/sperm; all but the Kentucky case).

-Sudden return to car/house/campsite with vague or no recollection of events.

-Physical sequel—“branding” such as scars, triangular burns/rashes, nausea, headache, blurred vision, conjunctivitis, swollen eyelids, excessive sleeping or insomnia, nightmares.

Historical Phases:

ENTITIES:
Small beings and humanoids in silver suits/“diving suits”/flight suits: 1947-present

Giants, up to 11 feet tall, in silver suits/flight suits: 1952-present.

“Dark-complected” or “Mediterranean-looking” humans: 1947-1985

“Asians”: 1947-1970 (1896-1970 if the airship landings of 1896 are included)

“Nordics”: 1947-present (or antiquity to present, on a cultural assessment)

Imps or dwarves: 1950-present (or antiquity to present)

Reptilian creatures: 1950-present (or antiquity to present)

Presence of hairy bodies, including face: antiquity-present

Greys (in order of their media reporting): 1967-present (Or 1961-present including the Hill case, or 1953-present in Shaw case [1990])

Mantises/mantids: 1990-present

OBSERVED BEHAVIOR:

1951-present: Hybrid human/almost indistinguishable from human being, bearing “message for all humankind”, with or without presence of object.

1952-1985: Instruments used by entities seen at a distance such as “metal detectors” being waved across ground; silver wands (1954-present); a box on chest or belt that when touched induces paralysis in observer (1953-present).

1950-1985: Observation of surveying/collecting of flora/mineral samples.

1967-present: entities holding a small globe of light which effects paralysis (Andreasson); in her later recollections of earlier abductions, she witnessed a tiny marble of light from the entities that flew and attached itself between the eyes on the forehead.

WAVES OF ACTIVITY:
–The first wave was simply the “object” seen in flight (antiquity-present)

–The second wave was the “object” seen in flight or hovering, with a subsequent ray of light that paralyzes the observer

–The third wave was of landed “objects” with the entity either “surprised” by witness and followed by a quick takeoff; sometimes the startled “pilots” paralyzed the percipient (1947-present, possibly far earlier—this is consistent with the “fairy-stroke”/“elf-shot” of fairies) then entered the UAP and took off, or they intentionally approached the witness (with or without paralysis), then takeoff. Many times it appeared as if the beings were either collecting flora or repairing their “craft.” (1949-1981).

–Fourth and overlapping with 3 is automobile disturbance either before or during sighting of “craft” (1950-present; many Otherworldly encounters during the pre-automobile era reported disturbed horses that often would stop and go no further in the presence of beings/lights).

–Fifth is observed landing or already landed craft seen, paralysis, and abduction (Vilas-Boas and Hill, 1957-present, reported 1957 & 1961, mass media presentation for both encounters in 1966). Albert Rosales’s humanoid encounter catalog contains scattered reports in the early 1950s in — of consciously-recalled abductions without greys that also had reproductive operations.

–Sixth is the appearance of a strong light in the house, paralysis, and abduction to a circular room involving the standard elements (Shaw, 1953, Andreasson, 1968-present).

—————

Adherents to the nuts-and-bolts UAP conjecture would explain the large variety of entities reported prior to the greys’ prevalence by saying that many alien races are here, or perhaps the aliens’ appearances have been deceptive in the past but they are now finally showing us their true form and purpose through the Nordics’ and greys’ seeming ubiquity in these encounters.

Indulging this for a moment: if they deceived percipients before, for whatever reason, then why should we believe this is their true form?

It is more likely the greys and the Nordics are the “model” millions of people have (un)consciously chosen to accept. For several reasons:

They are basically human looking. Collectively, abduction experiencers certainly haven’t settled upon hairy, grunting ugly dwarves as their primary antagonists (these figure in early 1950s-1990s, especially South American, UAP reports—although many experiencers, including Whitley Strieber, have encounter cloaked, dark blue-skinned “dwarves” during their episodes).

This “choice” of the greys’ physical appearance and purposes is in line with ingrained cultural expectations. Consider the Talosians from the original 1964 Star Trek pilot, “The Cage”: they were short, skinny, pale, huge-headed, bald, tiny nosed, with hardly a mouth. If we gave them large slanted ebony eyes, they would look almost exactly like greys. The Talosians possessed stupendous powers for casting holographic illusions on humans, and are involved in a desperate search for genetic “stock” to rebuild their civilization, which their ancestors destroyed. Sound familiar?

Here is H.G. Wells’s extrapolation of what humans would look like given a million years’ evolution:

 

Here are huge heads, large eyes, skeletal bodies. Thanks to Wells, dozens of visual depictions in syfy art, from the 1890s onward depicted skinny, simioid beings with large craniums and large eyes. Folklorist Thomas Bullard, Martin Kottmeyer, and Robert Sheaffer have each undertaken an extensive cataloging of ostensible “contamination” of UAP entity descriptions by science fiction monsters and motifs, particularly the spate of 1950s alien invasion films and 1960s-70s TV shows and films. Their work showed only ambiguous (statistically insignificant) correlations between extraterrestrial depictions, in everything from pulp magazines to TV shows and the subsequently reported “real aliens.” But correlation is not causation, of course, and the attempt to explain a mechanism of action for how people would experience these Others via entertainment sources goes, for the debunkers, no further than “cryptomnesia of the media source combined with hallucination brought on by unconscious stress hysteria, or dream/self-hypnosis mis-experienced or misremembered as reality.” Whoof! It is a game try, and may explain a portion of cases, but ultimately untenable explanation for the experiences in which multiple witnesses and physical evidence is present. And it does not explain the prevalence of the greys in reports.

Experiencers report beings that resemble human fetuses—basically large heads with vestigial bodies. Consider the image metaphorically: The head dominates: the intellect dominates. The body is negligible. And what results from a race in which the head outweighs the heart? Unfeeling, cold beings who treat humans like lab rats.

 

As noted above, the grey has precedent in UAP reports but at one time they had visible irises and pupils, and not the black, shiny eyes. The Hills and Betty Andreasson reported large, visible black irises on the entities they met. This to me signifies another subconscious projective clue: the eyes being the “window to the soul,” and such emotionally expressive organs, the greys now have no eyes, thus have no souls. These organs that communicate so much between humans is a void. With researchers Budd Hopkins, Whitley Strieber, David Jacobs, Raymond Fowler, Edith Fiore, John Carpenter, Yvonne Smith, and John Mack came mass experiencer reports of these black eyes.[34]

Many other types of “high strange” beings have in fact been encountered since 1980, but the reports seem to have been swept under the rug over the past 30 years, ever since the greys appeared in the popular literature. They are outliers and not taken seriously, thus no longer widely reported. That is to say, a consensus set in on the aliens’ appearance, and many ufologists became just as narrow-minded as the debunkers (as noted already, one great exception to this is researcher Albert S. Rosales, who has published fourteen books on these outlier creatures that appear in conjunction with UAP sightings).[35]

When one examines the most elaborate ongoing abduction cases—Betty Andreasson Luca’s (1967-95) and Whitley Strieber’s (1985-97) for instance—you find the themes that hundreds of other experiencers echo: messages of ecological destruction, impending human sterility, the spiritual poverty of Western worldview, the need for redemption, a “purification” of the planet, the beings as evolutionary principles connected with the dead, as guides and “Watchers,” as guardian angels. These match with religious visionaries’ experiences throughout history. Sneaking beneath this current discourse is undoubtedly the deep-time symbolisms that world mythology presents. Transitional periods of great societal upheaval and psychological transformation should produce, by Carl Jung’s theory of the collective unconscious, a certain stereotyped response by the mind—and this seems to be the case here. The greys may be symbols of our future, creatures embodying a liminal state between the atavistic and the high-technological.

Abductees are kept in constant state of confusion and disorientation during their experiences. Nothing is clearly or directly perceived. As we can see, stereotyped imagery is prevalent: the round dimly lit room, the operating table, a wall of lights/computers, scanners, etc. Rote orders, exhortations to relax, and cosmic platitudes are offered by the Others during the terrifying encounters. The aliens speak of disaster and rebirth of their race and the creation of a human-hybrid one on a world that may or may not be the earth. They claim that the human race is repeating their past mistakes, and they show experiencers images of what is taken to be their now-barren world.[36] Very often their ships contain plant nurseries. For instance, after passing through a verdant, hothouse-type landscape, Betty Andreasson was shown an unaltered, straightforward Phoenix rebirth “performance” that deeply affected her. This amounts to psychodrama. The Others act as doctors, performing check-ups and operations on humans, thus are acting like our “keepers”—and contactees/experiencers claim they’re our siblings or even parents. As noted above, experiencers are often “washed” or cleaned with cold gels and liquids, like a baptism, before medical procedures or “transportation” scenarios where they visit the aliens’ home world. They are also at times immersed in pools of vibratory liquids under which they find they can breathe.[37]

The alien fetuses removed (by light or “physically”) from female experiencers’ wombs are usually immediately transferred into a liquid-filled container.[38] Experiencers male and female almost very often report seeing nurseries with walls filled with these tanks.[39]

I’m not saying something very strange is not happening, or that some intelligence is not interacting with us. I’m saying they take the form we partially project onto them. We are co-creating their form through some presently unknown psychophysical means, which we shall explore. Another way to say this is that there is a third element between the tired mind/body duality. This third is an interface with “outer” reality, and is the primary means of perception—not the sensory apparatus of a physical body or brain. What I call the metachoria is the field in which all unwilled mental phenomena occur, but metachores (unconscious/subliminal templates or images) per se have the character or aspect of “transmissions” from elsewhere or elsewhen for those who experience them. These may come unbidden from things such as a sudden image for a painting in an artist all the way to a full-blown abduction experience. It is a matter of degree of the state of attunement to the metachoria. This is my nexus between a certain kindof mind of the UAP/paranormal experiencer, which I will later discuss more clearly in parts four and five of this essay. The rest of this work will address physical (re)actions by which these phenomena manifest in “our” world. The particular psychophysical histories of the experiencers, while in many cases showing similarities such as psychic abilities or “fantasy proneness” or dissociative tendencies,[40] will play a large part in my description but is not determinative. That there is something on the “other side” of perceptible reality that is utilizing electromagnetic phenomena and persons highly sensitive to electromagnetic fields is implied but I submit we can know only a small set of axioms regarding these forms’ motives or true nature. It is only by their statistical rarity and the effects they sometimes catalyze in witnesses that they are called “supernatural.” I believe they are of natural origin—albeit “agents” of a biological superorganism of which our consciousness observes only a narrow phenomenological range of activity.[41]

The next part will outline an interpretation of the physics of consciousness with regard to willed vs. unwilled thoughts and actions and the place the quantum Zeno effect (QZE) within the brain’s neurons has in this apparent dichotomy; we will discover that there is something missing in this formulation that only conjecturing a third field would accommodate. The chapter will also address the concept of quantum entanglement, feedback loops between “mind” and “matter,” the Fourier transform/frequency domain model of the bodily senses, and the holographic universe conjecture.

 


[1] The indigenous Australians of the Arnem Land have the Mimi, who are the forefathers who taught many skills to the Yolngu and Bininj clans in antiquity. They are described as extremely frail and thin, and could be contacted by approaching sacred stones or mountains in ritual manner. These places were doorways to an immaterial dimension that, like the fairy and djinn planes, existed outside of the human world. Mimi play tricks on humans if they or their magic places are not respected. Shamans could fully interact with the beings. Their offices derive from the cult-heroes of the totemic heroes, spirits and ghosts and second the long line and hierarchy or order of medicine men, which leads back to the same heroes of the Dreamtime. They were thought to steal food, fool unsuspecting travellers, and even shoot magic darts—which is a connection to many shamanistic practices and the “fairy elf-shot.” The magical arrow is also associated with Abaris the Hyperborean, a figure said to have emerged from a mythical land “beyond the north wind”. Abaris was said to be able to commune with spirits, heal the sick and travel through the air on a magic arrow. Additional connections to Apollo and Pythagoras hint at the shamanistic journeying technique of “incubation” practiced by the healer Asclepius in his temple.

[2] And then there is the existence of ancient cave paintings in Australia, India, the American Southwest which depict beings very similar to the descriptions of the greys: large, bald, pale heads and staring ovoid black eyes with stick-like or vestigial bodies. Anthropologist Michael Narby in his book The Cosmic Serpent and Graham Hancock in Supernatural speculate that these strange beings were encountered during shamanistic trances so regularly that they merited artistic representation on cave and rock paintings. This conjecture will play a crucial part of my thesis as to UAP “creatures’” genesis and purpose.

[3] Clark, Jerome. The UFO Encyclopedia: The Phenomenon from the Beginning, 2 Vols., Omnigraphics Inc., 1998, pgs. 26-37. Adamski is widely regarded as a charlatan (at worst) or someone who confabulated and capitalized on a real experience with UAP (at best). We would consider ludicrous his claims about the Venusians’s civilization—from a literal point of view. But do the Nordics’ independent longevity in UAP reports 1) grant some kind of credence to Adamski’s outlandish stories, or 2) bump down the believability factor of Other experiencers’ tales or 3), suggest some sort of psychological “screen” is being induced on all the witnesses’ minds, and the actual energies/intelligence behind the images are beyond our comprehension, as one of our ET hypothesis conjectures in the preface allowed for? And if the third option is so, why do these hidden intelligences choose robed/jumpsuited, blue-eyed, blond seven-foot “Aryans” and not a beautiful Ethiopian princess, even occasionally? Perhaps the hidden intelligences don’t do the choosing. Perhaps we do, because the “Nordic” and dwarf images are very ancient and have always signified the Otherworld (of which more later).

[4] Jacobs, David M., The Threat: Revealing the Secret Alien Agenda, Simon and Schuster, 1999, pgs. 76-88; Clark, The UFO Encyclopedia: The Phenomenon from the Beginning, pgs. 4-15;

[5] Pritchard, Andrea; Pritchard, David E.; Mack, John E.; Kasey, Pam; Yapp, Claudia, eds. Alien Discussions: Proceedings of the Abduction Study Conference held at MIT, Cambridge, MA.,1995, pgs. 45-81; Jacobs, David M. Secret Life: Firsthand, Documented Accounts of UFO Abductions, Touchstone, 1993, pgs. 49-60, 91-93, 107-131, 153-186, 209-219; Jacobs, David M., The Threat, pgs. 116-118, 128-160; Clark, The UFO Encyclopedia: The Phenomenon from the Beginning, pgs. 7-9, 15-17;

[6] There have long been battles over the veracity of memories recovered under hypnosis. Rarely are they accepted in court, especially after many of the allegations during the “Satanic panic” of the 1980s-early 90s were proven to be hoaxes or confabulations. Studies have shown that in general, emotionally disturbed individuals and their health practitioners both are primed to play out a specific dynamic during a clinical setting. The patient is primed to provide material acceptable or amenable to the therapist’s skills. The same dynamic holds between an abductee and a qualified hypnotherapist or an “abduction expert” who practices hypnosis without a license. The theory goes that the abductee unconsciously (or consciously) wants to please the researcher with an account that conforms to the template; in this way, both participants are recognized as valid and “special.” When an abductee deals with someone of David Jacobs’s or Budd Hopkins’s stature, who are known world-wide as “abduction experts,” the unconscious is even more emotionally engaged and the imagination active. Thus we can say, with a high degree of probability, that there will be a level of confabulation present in abduction narratives made while under hypnosis by an abduction expert, whether licensed or not. To what level that confabulation rises has supposedly been neutralized by researchers withholding outlying, unusual details over time in their published works, to see if these “odder-than-normal” details turn up in further cases. Although this is meant to be a scientific method to determine the veracity of a case as a “control,” the approach is flawed; it is the abductee’s prior knowledge of any narrative structure or sensory details to these experiences that should always be the issue. To put it another way, if a family of homesteaders living off the grid for several generations were to suddenly show up terrified at the local police station with conscious, template-level tales of abduction, their lifestyle would count in favor of the truthfulness of their claims. If Amish families, say, with none to minimal familiarity with aliens or abductions were to claim the full-spectrum conscious experiences we are detailing, what could we say about it? The Amish would probably claim they encountered demonic forces. But if they reported classic grey beings, we would have to concede that, at least, the image of the grey has risen above the level of a “cultural contaminant” and gained some sort of independent psychological existence.

[7] See Strieber, Whitley. Communion: A True Story, Avon Books, 1987, pgs. 52-64; Jacobs, David M., The Threat: Revealing the Secret Alien Agenda, Simon and Schuster, 1999, pgs. 227-234; Bullard, Thomas E., The Myth and Mystery of UFOs, The University Press of Kansas, 2010, pgs. 89, 140, 179, 218, 230; Clark (1998), pgs. 7, 8, 17; Randles, Jenny. Abduction, pg. 136; .

 

[8] See Rueckert, Carla and Elkins, Don. The Law of One: Ra Material, L/L Research, 1982; Anka, Darryl, Bashar: Blueprint for Change: A Message from our Future, New Solutions Publishing, 1990; Cannon, Dolores, The Convoluted Universe Series 1-5, Ozark Mountain Publishing, 2001-2015; Marciniak, Barbara, The Bringers of the Dawn: Teachings from the Pleiadians, Bear & Company 1992. The list could encompass dozens, perhaps over a hundred, books.

[9] Bullard (2010), pg. 299; Clark (1998), pgs. 13, 21, 23;

[10] Bullard (2010), pgs. 71, 138-39, 142; Bryan, C.D.B. Close Encounters of the Fourth Kind: A Reporter’s Notebook on Alien Abduction, UFOs, and the Conference at MIT, Penguin Books, 1996, pgs. 27, 261, 418; Clark (1998), pgs. 6-14.

[11] See Randles, Jenny. Abduction, Guild Books, 1988, pgs. 67, 69, 91; Clark (1998), pgs. 9, 10, 16, 705-07; Bullard (2010) pgs. 143-44.

 

[12] Full account: Fuller, John G. The Interrupted Journey: Two Lost Hours “Aboard a Flying Saucer,” New York Press, 1966. Four years prior to the Hills’s missing time experience, in 1957, Brazilian farmer Antonio Vilas Boas was plowing his field in the middle of the night (due to the daytime heat) when he was dragged aboard a teardrop-shaped craft by four beings in spacesuits. He was stripped naked and examined. He was then led into a room where he had intense sex with a pale, tiny, growling woman with blue, slanted, cat-like eyes. Just before the woman’s appearance, the “astronauts” had applied a gel to his skin with sponges and a type of smoke had been ejected into the room that made him nauseous; he claimed uncontrollable passion towards the woman and later speculated that either the smoke or the gel was a powerful aphrodisiac. He remembered the entire experience without hypnosis. Boas’s description of the woman’s face and her platinum-blond hair are very similar to both the female Nordics (although she wasn’t seven feet tall) and “hybrid human” greys. This case was investigated in Brazil within four months of its occurrence, but unknown to investigators in the USA until 1966, after the Hills’s case had its spectacular unveiling via the Saturday Evening Post. So the theme of reproduction-intervention was present in these two earliest reports. See Coral and Jim Lorenzen, Encounters with UFO Occupants, Berkley Publishing Corporation, 1976, pgs. 61-87, for the full account.

[13] Ibid, pg. 215; Blum, Ralph and Blum, Judy. Beyond Earth: Man’s Contact with UFOs, Bantam Book,s 1974, pgs. 12-36.

[14] Lorenzen, pgs. 342-346.

[15] A similar “physical” procedure of “cranial brain removal” has occurred in other UAP abductions. See Fiore, Edith. Encounters: A Psychologist Reveals Case Studies of Abductions by Extraterrestrials, Doubleday, 1989, pg. 139; Rosales, Albert S. Humanoid Encounters: 1985-1989, CreateSpace Independent Publishing Platform, 2015, pg. 289.

 

[16] Full account: Lorenzen, Coral and Jim, Abducted! Confrontations with Beings from Outer Space, Berkley Publishing, 1977, pgs. 52-69; Clark (1998) pgs. 573-76.

[17] Often their heads are described as resembling a praying mantis, and the experiencer often senses that this being is possibly millions of years old and infinitely wise.

[18] This detail would also come to be repeated many times throughout the 1980s and 90s: rooms full of people known and unknown are seen by the abductee aboard the craft or a cavern of some sort by the experiencers. Many times these hordes are sedated upon tables, or seen naked in groups in a groggy state. In a few instances, two repeat experiencers had abductions in which they remembered seeing each other during encounters that were later discovered to have occurred on the same night. See

[19] While this may or may not be related to her experience that night, this detail nevertheless recalls the 1968 case of “Dr. X” in France. Preeminent UFO expert Aime Michel interviewed Dr. X several days after his experience occurred. (“X” was pseudonymously used because he was a well-known town physician at the time, and all the examiners vouched for the man’s sincerity in the face of his incredible tale). A few days before the incident, X had injured his foot with an axe. He additionally suffered from a permanent limp due to a wound inflicted while serving in the Algerian war. He was awoken by his infant son’s cries late that night. Entering the room, his son was gesturing at the window, where a light pulsed. Several hundred yards away, two massive lights were strobing above the woods. They joined then “exploded” in a lightning-like flash. Both his war wound and the ax wound were instantly healed. Even stranger, a triangular red rash appeared around his navel—and one appeared around his infant son’s navel as well. They faded over several weeks but would periodically return on both of father and son (once, purportedly, they broke out simultaneously when the two were far apart from each other). See Clark, Jerome. The UFO Encyclopedia: The Phenomenon from the Beginning, 2 Vols., Omnigraphics Inc., 1998, Vol. 1, pgs. 335-337; Vallee, Jacques, Dimensions: A Casebook of Alien Contact, Anomalist Books, 2008, pgs. 173-176.

[20] Full account: Lorenzen, Coral and Jim, Abducted! Confrontations with Beings from Outer Space, Berkley Publishing, 1977, pgs. 9-24; Clark (1998) pgs. 800-802.

[21] These effects on the car and the perception of a “changed road” have occurred in a few abduction cases. See the Australian case of Maureen Puddy, which occurred between July 1972 and February 1973, cited in Bryan, C.D.B., Close Encounters of the Fourth Kind: A Reporter’s Notebook on Alien Abduction, UFOs, and the Conference at MIT, Penguin Books, 1996, pgs. 70-74.

[22] Full account: Stringfield, Leonard. Situation Red: The UFO Siege, Fawcett, 1978; Clark (1998), pgs. 554-58; Lorenzen, Coral and Jim, Abducted! Confrontations with Beings from Outer Space, pgs. 114-131.

[23] Full account: The Andreasson Affair: The Documented Investigation into a Woman’s Abduction aboard a UFO, Prentice Hall, 1980; Clark (1998), pgs. 86-95.

[24] Full account: Holzer, Hans. The UFOnauts: New Facts on Extraterrestrial Landings, Fawcett Gold Medal Books, 1976.

[25] This is quite a common phenomena as well in the minutes leading up to encounters: brilliantly lit rest stops, houses, diners, gas/convenience stores, or construction sites are observed that, when later searched for along the same route, are found not to have existed.

[26] Full account: Druffel, Ann and Rogo, D. Scott, The Tujunga Canyon Contacts, Anomalist Books, 2008. However, more cases have come to light involving greys that occurred in the 1950s, culled from regressive hypnosis sessions in the late 1980s-present. See Yvonne Smith’s Chosen: Recollections of UFO Abductions through Hypnotherapy; Dr. John Mack’s Abduction: Human Encounters with Aliens and Passport to the Cosmos, and Intrusion by Bob Mitchell.

[27] If this were done as a rule by investigators with those claiming abduction, perhaps the “psi-contamination” explanation for the startling uniformity of details could be ruled out.

[28] Full account: Webb, Walter N. Encounter at Buff Ledge: A UFO Case History, J. Allen Hynek Center, 1993; Clark (1998), pgs. 169-172.

[29] Fowler, Raymond, The Allagash Abductions, Granite Publishing, 1993.

[30] See The Great Airship Mystery: A UFO of the 1890s by Daniel Cohen, pgs.

[31] For instance, in 1975, Air Force Sgt. Charles Moody went out to watch a meteor display at 1AM and saw a UAP drop from the sky and hover very close to his car. Returning home after a period of confusion, he found several hours of missing time had passed when he was sure his trip should have taken no more than forty minutes. He experienced intense pain in his lower back the next day, and developed a “heat rash” on his lower body. These physical reactions might indicate an allergic reaction to enormous EM exposure. He had no memory of abduction until spontaneously recalling it weeks later. He consciously recalled the UAP landing, and later fully recalled the abduction involving greys in which he injured two of the beings before being taken into the “ship.” Their leader showed him the propulsion mechanism during a tour of the vehicle before releasing him. It must be stressed that there were no images or descriptions of “grey” beings, the “tour,” the rooms’ uniform lighting without a source, the missing time phenomenon, crystalline “engine” parts, etc., that Moody described that were known to the public at the time except for the 1961 Hill case (see Lorenzen, Coral and Jim, Abducted! (1977) pgs. 38-52 for the full account). The elements listed above would all become parts of the standard narrative in the 1980s and 1990s. According to Albert Rosales’s humanoid encounters catalogue, creatures similar or identical to greys in conjunction with UAP were reported in Bethel, North Carolina, 1920; Port Burwell, Canada, 1925; Poitiers, France, 1928 a man saw a light land and was taken into a strange area with grey-like creatures and covered in a cold gel that evaporated, and he was able to pass through the space’s walls (we will see that these are two fairly consistent details in today’s abductions); Floridablanca, Colombia in 1950; Safonova, USSR in 1951; West Surrey, England, in 1956; La Napoule, Alpes Maritimes, France in 1956; and Novato, California in 1958; Sedalia, Missouri, in August 1965; Island Lake, Manitoba, fall 1966; Mendoza, Argentina in September, 1968. UAP-associated “reptilian” beings were reported in Nuevalos, Spain in 1954; Riverside, California in November 1958; Vienna, North Carolina in June 1963. “Doorway amnesia” was reported in an abduction encounter involving non-grey creatures at St. Francis River, Arkansas in 1954 when a 7-year old boy was allegedly hit with an intense light and found himself upon a table surrounded by beings; in March 1959 a Japanese businessman allegedly saw a spherical UAP approaching and suddenly found himself aboard the “craft.”  A case involving an entity touching a percipient’s forehead to induce tranquilization is reported to have occurred in Cordoba, Argentina in 1957. I must stress that these were all consciously recalled encounters in which hypnotic regression was not used. I have deliberately avoided the 1975 Travis Waltoncase for reasons of continuing controversy over his polygraph tests and the tangle of claims and counterclaims involving character that noised his story from the beginning—although the debunkers have never convincingly discredited his and his six co-workers’ tale of the UAP and Walton’s being struck by a beam from it.

[32] In the book The Abduction Enigma for instance, author Kevin Randle, the primary APRO investigator of the Pat Roach case, eventually dismissed it as the product of confabulation, contamination and “leading questions” by hypnotist Dr. James Harder. The regression transcript evidence Randle produces in the book is weak: just a few questions Harder asked that Roach answered in the affirmative and proceeded to elaborate on. In hypnosis, there are literally thousands of questions a hypnotist could ask that are knowingly meant to lead the experiencer during sessions that are just as often answered “no” and corrected by the hypnotic subject. Randle simply puts down Roach and her children’s experience to the fact that there were rumors of a prowler at the time in her neighborhood. Apparently he means they had a hysterically-shared fantasy. No scientific explanation is offered how such a thing could occur; it fails to explain both children’s conscious recollections of a “skeleton spaceman” in the house, Roach’s disorientation and unexplained terror that night, her memory of a bright light, and the marks on her body…On the Allagash case, he dismisses Jim Weiner’s first hypnotic accounts as contaminated simply because he read Strieber’s book Communion, which contained many parallels to nightmares he had already been having for years and is in fact what caused him to seek investigator Raymond Fowler’s help in the first place (and Randle doesn’t begin to explain how such an odd coincidence such as this would be possible). He ignores the other three Allagash men’s hypnotic accounts of their missing time, which are very similar to identical to Jim’s. Randle claims that their speaking together about the strange incident in the 12-year interim caused “contamination”—which says nothing as to how they could come up with similar to identical accounts of the “repressed” experience, unless one allows for telepathy. Investigator Fowler made certain after Jim Weiner’s first sessions that Jim reveal nothing of what they had uncovered to the other three, who had not read Communion. Additionally, Randle sloppily summarizes the events leading up to the four men’s return to their camp after the conscious UAP encounter, when they found their huge bonfire reduced to embers. Obviously a period of hours had elapsed between their leaving and returning, when they were certain the whole episode had taken 30 minutes at most. He fails to mention the classic interplay between a UAP and a human light source, in this case Charlie Foltz turning the flashlight at the thing and “signaling” at it, which caused to object to send a beam down and approach them. Again, these events were all conscious recollections of the four men prior to their hypnosis…Randle also summarily dismisses the Shane Kurz abduction as unreal simply because paranormal researcher Hans Holzer did the hypnotic regression on her…The Abduction Enigma does not touch upon our other five template cases. Randle and his co-authors selectively choose cases where contamination by accounts of the Hills’s, Vilas-Boas’s, and Strieber’s encounters is in fact possible. This is a valid qualification, but again, it does not explain the core uniformly, consciously recalled experiences. These Randle explains away in the Roach case as fantasy generated unconsciously by the media-ubiquitous UFO reports of late 1973. The book also conveniently mentions only in passing the thoroughly researched multiple-witness accounts we have been looking at, such as the Andreasson case, the Buff Ledge case, and the Stanford, Kentucky case.

 

[33] Go into BUFORA, ethics.

[34] Which according to Betty Andreasson Luca are conjectured to be contact lenses with holographic projective/memory and neurologically extractive properties.

[35] While the greys’ physical appearance got made into Halloween costumes and bumper stickers and appeared in Hollywood movies, the damned within the damned march on. Rosales has spent over 40 years collecting humanoid reports that in most ways do not conform to this “mainstream” midnight theater show that keeps both MUFON and Pleiadian cults going. His (currently) 14 volumes of worldwide humanoid reports 1AD-2015 show that the parade of high-strange beings has never ended. Hypnotic recall of the encounters is rare in the reports he has documented; the percipients were either fully conscious or under the Oz Factor while experiencing the Others but required no therapist to elicit their memories. This alone makes them (ironically perhaps) less suspect than the ongoing parade of “grey manipulations.” Rosales’s reports are the raw accounts from field ufologists and cryptozoologists across the world and show that hairy dwarves, little green bearded men, Sasquatches, reed-thin “elves,” uniformed giants, living stick figures, smoky apparitions, sentient, human-shaped fogs, white “Michelin tire men,” winged furry “demons,” space-suited elves, fairies, and indescribable Bosch-like beings have not disappeared from human experience.

[36] Clark (1998), pgs. 7, 9, 15; Randles, (1988), pgs. 175-76. The list of these attributes from Hopkins’s and Jacobs’s books would be very long. They figure in most of their cases.

 

[37] Fowler, Raymond, The Andreasson Affair, pgs. 59-65, 101-103; Bryan, pg. 21, 414; Turner, Karla, Taken, pg. 73, 107, 139; Smith, Yvonne, Chosen, Backstage Entertainment, 2008, pgs. 54-64, 79-81; Clear, Constance, Reaching for Reality, Consciousness Now Inc., 1998, pgs. 142-144; Fiore, Edith, Encounters, Doubleday, 1989, pg. 19; Mack, Abduction, pg. 34-35, 125; Rosales, Albert S., Humanoid Encounters: 1900-1929, pg. 129; Jacobs, David M., The Threat, pgs. 100-101; Randles, Jenny, Abduction, pg. 91;

Hopkins,

[38] Fowler, Raymond, The Watchers, Bantam Books, 1990, pgs. 19-34; Clear, pg. 144; Smith, pgs. 80-81; Mack, John, Passport to the Cosmos: Human Transformation and Alien Encounters, Three Rivers Press, 2000, pgs. 121-127.

[39] Mack, Abduction, pg. 155; Turner, pg. 154; Clark, Jerome, ed. The UFO Encyclopedia: The Phenomenon from the Beginning, 2 Vols., Omnigraphics Inc., 1998, Vol. 1, pg. 7; Jacobs, The Threat, pgs. 62-69, 100-101.

[40] Bryan, pgs. 126-127; Kelly, Edward, and Kelly, Emily Williams. Irreducible Mind: Toward a Psychology for the 21st Century, Rowman and Littlefield Publishers, 2009, pgs. 337-340, 345-348.

[41] This may sound like pantheism or panpsychism, because it is.

 

“UFOnauts” used to come in all flavors: space-suited dwarves, hairy gremlins, robed monks, silvery giants, glowing balls and humanoids, tall blond “Nordics,” “Asians,” “Mediterraneans”–then suddenly in the mid-1980s witnesses started mostly reporting the skinny lightbulb-headed cyborgs called the greys. What the hell happened? Here I look into the history of the alien abduction, examine the history of its elements, and possibly why the grey bastards monopolized a perfectly entertaining form of theater with their supposed genetic machinations.

“Alien abduction” as Shamanic Initiation: The History of a Mystery

Angelcave

Transverberation: The soul being inflamed with the love of God which is interiorly attacked by a Seraph, who pierces it through with a fiery dart. This leaves the soul wounded, which causes it to suffer from the overflowing of divine love.

–St. John of the Cross

“While I was hearing the boys’ confessions on the evening of the 5th [August] I was suddenly terrorized by the sight of a celestial person who presented himself to my mind’s eye. He had in his hand a sort of weapon like a very long sharp-pointed steel blade which seemed to emit fire. At the very instant that I saw all this, I saw that person hurl the weapon into my soul with all his might. I cried out with difficulty and felt I was dying. I asked the boy to leave because I felt ill and no longer had the strength to continue. This agony lasted uninterruptedly until the morning of the 7th. I cannot tell you how much I suffered during this period of anguish. Even my entrails were torn and ruptured by the weapon, and nothing was spared. From that day on I have been mortally wounded. I feel in the depths of my soul a wound that is always open and which causes me continual agony.”

— Letter from St. Padre Pio to Padre Benedetto, Aug. 21, 1918.

————–

“The spirits cook (the shaman’s) flesh to ripen it.”[1]

—————

The “angel” Quazgaa to Betty Andreasson, 1967:

“We prefer our food burnt…by food we mean knowledge, knowledge tried by fire.”[2]

 

HISTORY OF CITATIONS

As the second epigraph indicates, motifs of a celestial or infernal being injuring a “chosen” person that induces ecstatic agonies is not confined to the beliefs of traditional shamanic cultures. Padre Pio (1887-1967) was a Capuchin monk who went on to possess powers of healing, bilocation, levitation, and stigmata. These feats were verified and documented by the stringent Catholic authorities as authentic and he was canonized.

Had he been born in an Amazonian village, the elder shamans would surely have ordained him a powerful curandero.

One current in alien abduction literature links the experiences of the abductees with that of shamanic initiation. No such reverse paralleling—from academic shamanism studies to the abduction experience—has to my knowledge been explicitly made, except for a very short article by UCLA professor Douglass Price-Williams in 1999. Such a connection could only have been made possible after the abduction experience had been reported hundreds of times, and the recurring elements noted; these were enumerated and clarified through the published work of folklorist Thomas Edward Bullard in 1986-87.[3]

When the extraterrestrial explanation dominated the phenomenon in the 1950s-60s it was considered outré to posit any sort of initiatory aspect to the experiences. The alternatives to the “ET visitors” hypothesis were very few. Only English professor and psychic researcher Dr. Meade Layne and his group Borderland Sciences saw “etherian” or interdimensionality as the answer (1946-1956); contactees such as Guy Ballard, George Adamski, and Truman Betherum preached on higher realms and their inhabitants via Theosophical language, but the vehicles they claimed to interact with were strictly made of unearthly metals. Carl Jung (1959) considered the UFOs’ religious and mythic aspects and their effects upon culture, but hedged upon the physicality of the “objects.”

To the hardcore science-minded, any connection to shamanism was not only absurd but unthinkable during that period, because shamanism was still considered a hallmark of the “primitive.” Mircea Eliade published his classic Shamanism: The Archaic Techniques of Ecstasy in French in 1951. It was translated to English a decade later, finding a limited academic audience. The book was a turning point in anthropology, however, because it showed the cross-cultural similarities of techniques and invalidated the reigning conception of shamans as “insane persons mistaken for supernaturally gifted sorcerers by traditional peoples.”

It was only when the extraterrestrial hypothesis (ETH) got jostled aside somewhat by the occult and paranormal angles of John Keel and Jacques Vallée in the 1970s that a family resemblance between “spirits” and “apparitions” and UFOs became discernable, and that was because these two investigators insisted on a more fine-grained examination of the witnesses’ lives and all the aspects of their experiences, no matter how absurd-seeming those experiences were. The ETH advocates concentrated on the “vehicle” descriptions and, once their reports were finalized in print, threw away the psychological effects on witnesses as noise-creating nonsense that was dirtying up their narrative. Keel and Vallée, however, uncovered psychic experiences including telepathy, psychokinesis, precognition, and effects on electrical devices. Vallée zeroed in on these phenomena throughout the 1970s and 80s, convincing preeminent expert J. Allen Hynek to cease ignoring the “high strange” encounters and surrounding aftereffects; Hynek, the world’s leading UFO expert, came to accept there was far more than metals to the manifestations. In addition, from the late 1960s onward, hypnotic regression came to be used in recovering “missing time” episodes associated with UFOs, led by University of Wyoming psychologist Dr. Leo Sprinkle.

But it required the “epidemic” of abduction reports 1980-1998 to bring clear symbolic meaning—and a narrative—to this aspect of the UFO mystery. By 1998, the surface parallels with shamanic initiation became undeniable. As far as I can tell, this is its timeline in the literature:

 

–While examining Native American nature spirit stories in their 1975 book The Unidentified Loren Coleman and Jerome Clark quote Eliade’s Shamanism on “little green men” who are often shamanic guardians of the Western Plateau and Northern California nations.[4] This mention is made in general relation to fairy lore and the global mythologies of small spirits.

 

–Australian researcher Bill Chalker writes an article in 1977 on the similarities between Aborigine shaman initiations and certain abduction features. This was somewhat prescient because the Betty Andreasson account (published 1979), considered the most detailed and “initiatory” encounter, had yet to be made public.

 

–British author John Rimmer concludes his 1984 The Evidence for Alien Abductions with a short discussion of shamanism with regard to abductions as mystical experiences that change the percipients into vegans, prophets, message-bearers, or healers. Apparently he drew the parallels on his own, without having read Chalker’s essay (although he cites Coleman and Clark’s The Unidentified in the bibliography).[5]

 

–Two of British researcher Hilary Evans’s books, in 1984 and 1987, reference shamanism in the context of otherworldly apparitions and UFO beings, but again, only in passing and without elaboration.[6]

 

Whitley Strieber’s 1987 Communion poses some problems. I don’t think Strieber mentions shamanism in the book, but his entire narrative amounts to an orgy of either synchronicities with or parallels with the “archaic techniques” of initiation. Several times during his encounters he feels as if his very existence as a person is dissolving, and he is subjected to intensely painful “operations” involving needles and other devices. Sexually-tinged emotions involving a “female” being similar to those of shamans with their “celestial wives” is hinted at in Communion, then made more explicit in the rest of his autobiographical books, especially 2016’s Super Natural.

 

–In 1988’s Abduction, Jenny Randles mentions in passing Bill Chalker’s study of parallels with Aboriginal myths and practices.[7]

 

–1989, the American folklorist Thomas E. Bullard publishes an article about UFO abduction reports entitled “The Supernatural Kidnap Narrative Returns in Technological Guise,” which claims “These accounts share many motifs with legends of supernatural encounters and otherworldly journeys.”[8] As noted above, this otherworld-journey aspect had long been a current in the UFO puzzle since Vallee published Passport to Magonia in 1969. As Vallee, John Keel, and Bullard were contending, otherworldly snatchings-away that involved nighttime encounters with lights, a sexual component, and transformation of the percipient have been occurring since the Neolithic period. Many times fairy encounters of the British Isles in particular involved the bestowal of “second sight” upon the percipient, allowing them interaction with the “Fair Folk” and then becoming a “wise woman” or “wise man,” that is, a community healer: the Anglo-Saxon equivalent of a shaman.

 

–Bill Chalker publishes another article in 1990 equating the two experiences.[9] He quotes from anthropologists Spencer and Gillen’s “The Northern Tribes of Central Australia” (1904), an excerpt from which we will examine below.
–By 1990, Harvard Medical School psychiatry professor John Mack informs Near-Death Experience researcher Dr. Kenneth Ring about the parallels between NDEs and certain aspects of the abduction experience. Ring had already noted the similarities between NDE experiences and shamanic initiatory ordeals (NDEs often have disturbing, transformative psychological and social aftermaths). Ring works with his graduate students on what he calls the Omega Project to determine what kind of person undergoes NDEs and abduction experiences. He finds that they seem to exhibit moderate-to-severe PTSD, possess fantasy-prone personalities, high abilities for creative visualization, ease in hypnotic dissociation, and increased psychic abilities such as telepathy, psychokinesis, and sometimes field effects that disrupt electronic devices. Most importantly, he also notes these same personality traits in anthropological and psychological studies of shamans.[10]

Angelsaliens

Keith Thompson’s great 1991 book Angels and Aliens popularizes the awareness of these “archaic” parallels growing within certain factions of the experiencer research community.[11] Thompson must have been following Kenneth Ring’s Omega Project NDE/abduction research as it was being undertaken, because the book was published the year the project wrapped up and mentions it. Angels and Aliens explicitly mentions an abduction connection to both shamanism and near death experiences on pages 88-89, and Thompson excoriates UFO investigators in failing to perceive the obvious parallels with archaic initiation and other seemingly “irrelevant nonsense” such as fairy abductions, the importance of which Jacques Vallée had clearly outlined two decades earlier.

Michael Talbot’s The Holographic Universe (1991) mentions Otherworldly beings such as fairies, Bigfoot, and “UFOnauts.” Given the book’s overall thesis that we perceive only a narrow band of sensible “vibrations,” he stops just short of declaring that anomalous things are part of a multiverse that our minds naturally filter out but can, at times, with the proper disinhibiting stimuli, see and interact with. He claims the entities may be part of an “omnijective” world, neither subjective nor objective. This is a clearer version of John Keel’s “superspectrum” hypothesis of the late 1960s. He brings up Ring’s work with NDE survivors, out-of-body experiencers, and their shamanic parallels and, like Thompson, mentions Ring’s (then) just-funded Omega project to make a comparative study on the three subjects.[12]

–With Kenneth Ring’s 1992 book The Omega Project appears the first apparent iteration of the “imaginal realm” hypothesis, which is similar to Talbot’s omnijective universe: that these beings and experiences occur in neither purely physical nor mental space, but a third “realm” that contains independently existing visions as well as receives those conjured up by people in states of concentration. This idea is taken from Sufi scholar Henri Corbin’s study of Sufi practices of visualization used to access the heavenly realms.

Similar practices to the Sufis’s are ancient. For instance, Hebrew Kabbalistic meditations and ritual exegesis on Pardes, Pantajali’s Yoga sutras of the 1st century, and Tibetan tantric visualizations (the creation of tulpas) all involve entering a realm of energy in which concentrated thoughts can either produce phantasms that achieve independent activity, or allow the mind/astral body access to a “parallel universe.” These roughly correspond to a shamanic otherworldly journey. The esoteric form of Kalachakra tantric practice, which is considered the most strenuous—and potentially dangerous[13]—way of achieving enlightenment involves celibacy, fasting, purifications, prostrations, prayers, and prodigious daily mantra recitation. It is essentially an extended series of rituals to achieve the type of expanded consciousness that shamans experience and use in their healing ceremonies. Thus the transformative aspects of both abductions and NDEs conceivably tie in with traditional mystical experiences—and become a part of New Age thinking.

–1994 is probably the high point for abduction-related publications. For five years, Dr. John Mack has worked with hundreds of “abductees” and is helping them accept their “ontologically shattering” memories, dreams, and experiences. He publishes Abduction: Human Encounters with Aliens in 1994.[14] Mack points out that the “vibratory chaos” some experiencers feel (and as Whitley Strieber vividly described in Communion) as they are transported into the round rooms of the “ships” mirrors in contemporary terms the dismemberment phase of shamanic induction.

Jim Schnabel’s 1994 book Dark White gives a summary of shamanic initiation, from the Siberian Buryat and Australian native traditions via quotes from Joseph Campbell and ethnologist Holger Kalweit. Schnabel emphasizes the transformative aspects of abductions and the idea of objects (usually crystals) being implanted in the shaman during the initiation that turn up in a technological guise in abduction reports as “implants” in the brain, ears, nose, calves, or behind the eyes.[15]

–The same year, in his book Grand Illusions, Gregory Little tells the story of Red Plume’s spirit quest at the Big Horn Great Medicine Wheel in Wyoming in 1800.[16] Red Plume was of the Crow Nation. For four days he fasted, prayed, and suffered the cold inside the cairn at the center of the Wheel. During his initiation he met four small spirits who brought him into their subterranean world beneath the mountain. He was shown a vision of a red eagle and his soul became airborne. He awoke outside the wheel with a red eagle feather. During his subsequent purification at the sweat lodge he told the Crow elders of his experience and was given the name Red Plume. Little goes on to enumerate other aspects of the “little people” spirits of the Crow and other nations, pointing out that they all consider the “dwarves” dangerous if spontaneously encountered but benign if sought out for legitimate medicine or knowledge-seeking motivations. The beings are intimately connected to the Medicine Wheel and certain rocks in the landscape, and are essentially the same helpers Coleman and Clark mentioned in 1975 by way of Mircea Eliade. Throughout the book, Little also analyzes the ancient mounds that cover the American continent and believes they are potent and exploitable sources of electromagnetic energies that First Nations medicine people used to communicate with the spirits. Little’s book is the first to connect up “spirit” abductions, shamanism, and EM anomalies to the high strangeness of some UFO encounters. His conclusion on what UFOs are is a variant of the psychic energy/electromagnetism exposure hypothesis put forward by Paul Deveraux and expanded during this same early 1990s period by Albert Budden.

–On the last page of his unique 1994 study Gifts of the Gods? researcher John Spencer mentions the shamanic parallel to one British “abductee” in particular, Elsie Oakensen, who became a psychic spiritual healer as a result of a UFO encounter and the missing time period associated with it.[17]

Harpur

Patrick Harpur publishes the monumental and influential work Daimonic Reality in 1995. His treatment of the abductee-shamanic initiation parallel is the deepest yet, embedded within a hypothesis that all “supernatural” encounters occur in an imaginal realm neither fully physical or fully mental—an idea, as we saw above, with a long pedigree in mysticism. He calls it the daimonic Otherworld. Following Jung and James Hillman, he connects up the “paranormal” as aspects of the world-soul that are, for lack of a better term, exteriorized synchronicities of psychic/emotional states. The idea is very subtle.

–UFO-obsessed billionaire Robert Bigelow creates the National Institute for Discovery Sciences in 1995, mainly to investigate the paranormal goings-on at the Gorman ranch in Utah, which he’d bought. Centuries ago, the Spanish taught the Ute people horsemanship and pressed the Navajo into slavery, and some Ute warriors engaged in an attempted genocide against the Navajo during the Civil War. In retaliation, according to the Ute, Navajo shamans placed a curse upon them that would last down the generations—a free roaming demonic being that occupied a wide swath of their lands in Utah: “the path of the Skinwalker.” Accounts at the Gorman ranch of strange animals impervious to bullets, apparitions, unexplained lights and electrical anomalies, cattle mutilations, and poltergeist activity compelled some NIDS researchers to consider these as manifestations of the legendary evil spirit. Bigelow funded many other UFO-related projects during this period, one of them being a 1999 paper by UCLA anthropology professor Douglass Price-Williams on Shamanism and UFO Abductions.[18] (Jacques Vallee also thanks Price-Williams in his 1990 book Confrontations, so he had been involved in the UFO/folklore field for some time previous to Bigelow’s commission).

–Dr. John Mack publishes Passport to the Cosmos (1999/2011).[19] Mack interviews three shamans who have interacted with the beings known as the greys, the “reptiles,” and other alien beings. The Zulu sangoma leader Vusumazulu Credo Mutwa claims a brutal initiation by the greys, who he calls the mantindane, and continuing sexual abuse by them in several abductions. To Mutwa, the greys are vampiric demons that are at the same time a part of humanity and symbolic of our future. Conversely, he encountered benign small blue beings who helped educate him when he was young,[20] and “Nordic” appearing entities who also taught him.[21] Bernardo Peixoto was born into the Uru-e Wau-Wau community near the Brazil-Venezuelan border. Their name means “people from the stars” and they trace their knowledge of agriculture to a race that arrived in a sky vehicle long ago.[22] In 1995, Peixoto encountered three “grey-like” creatures on the Irunduba River.[23] For hours he seemed in a trance as he followed them in a state of disorientation. In the aftermath he felt psychically shattered, yet eventually a healing power entered him and he became devoted to unifying the diverse traditional peoples of Brazil against the corporate destruction of the Amazon. Third, Mack interviews activist Sequoyah Trueblood and points out the Lakota and Cherokee belief that they are descendants of people from the Pleiades.[24]

Simon Brian Harvey-Wilson publishes the monograph thesis paper Shamanism and Alien Abductions: A Comparative Study in 2000. He notes that those UFO and abduction researchers who take the largest possible cultural-historical view of the phenomenon usually come to endorse the shamanic parallels. His own research involves interviews with 11 abductees from one of Mary Rodwell’s support groups.

Supernathancock

Graham Hancock’s 2007 book Supernatural: The Ancient Teachers of Mankind[25] ties together these many strands, and solely addresses the shamanic aspects of abductions, fairy encounters,[26] and DMT experiences. He focuses on the “spirit teachers” angle by way of Jeremy Narby’s thesis in The Cosmic Serpent. In that work, Narby claims DMT/ayahuasca/psilocybin placed human consciousness in direct relation to Otherworldly beings who taught the peoples of central and South America on a molecular level about the pharmacopeia their jungle surroundings contained. In other words, the Quecha, Aztec, and Mayan shamans symbolically learned the language of DNA and how this “serpent” inhabits every living thing. DNA is the vast communication system of a single organism. Hancock rejects the ET hypothesis and instead speculates on the release of endogenous DMT as the cause of alien abductions—but recent studies have shown that the pineal gland, which secretes the alkaloid in the brain, cannot ever produce enough of it to cause the entheogenic effects because it is synthesized too quickly.

– 2013: The History Channel’s “Ancient Aliens,” in its idiotically reductive bid to explain most of the products of human genius as extraterrestrial intervention, gives us “The Shamans” in season six. The less said about this one the better.

-During the 1980s through the 2000s, philosopher Terence McKenna lectures on the similarities between shamanic otherworld consciousness and UFO experiences in many interviews and talks.

-In their 2016 collaboration, religion scholar Jeffrey Kripal and Whitley Strieber attempt to contextualize Strieber’s many strange experiences in Super Natural: A New Vision of the Unexplained. Kripal runs through the shamanic parallels explicitly on pages 191-97, focusing on Strieber’s ear “implant,” which he has refused to remove, as emblematic of the traditional crystals that Siberian and Australian shamans have had placed into their “new” bodies during initiation.

So what in fact are the parallels? How does the evidence for this claim come together?

Skyboat

SHAMANIC INITIATION

Viewed from this angle, any “sickness-vocation” fills the role of an initiation; for the sufferings it brings on correspond to initiatory tortures, the psychic isolation of “the elected” is the counterpart to the isolation and ritual solitude of initiation ceremonies, and the imminence of death felt by the sick man (pain, unconsciousness, etc.) recalls the symbolic death represented in almost all initiation ceremonies.[27]

–Mircea Eliade

According to Eliade there are two primary ways a shaman is chosen: through hereditary profession or through extreme illness. The shaman’s actual initiation usually begins with a life-threatening physical episode, “psychotic” break, or extreme depressive episode.[28] The ancestral spirits and clan’s shamans may then visit the young person while in the delirium. The illness has induced a loss of soul, or a detachment of the astral body (soul) from the physical body. Whether “astral/spiritual” or physical, this body is then deconstructed, pulverized, and reassembled anew.

The ancestral spirits/shamans perform this work. The candidate is then led to a celestial or infernal place (sometimes both) to be taught by the master shaman-spirits. A totem animal appears and the young candidate associates with it (this may be the primordial form of the “witch’s familiar”). The animal’s spirit and the candidate’s become one. We should note that abduction researchers never tire of mentioning the animal forms—particularly owls (via Strieber’s Communion) and deer (via Virginia Horton’s experience in Budd Hopkins’s Missing Time [1981])—that are consciously associated with the kidnappings or function as unconscious “screen memories,” produced by the mind, to mask the traumatic appearance of the aliens.[29]

Eliade notes that some Yakut (Siberian) shamans have reported that their bones are scraped of flesh and tied or boiled together with iron.[30] J. Cowan (1992) writes of Australian Aborigine shamans being shown global cataclysms during their initiations.[31] Rock crystals, mostly quartz, are introduced into the shaman’s body in such diverse cultures as the Semang of the Malay peninsula, the Cabeno of South America, and the Aranda, Utmatjera, and Wotjobaluk of Australia.[32] Ioan Couliano describes how both African and Australian shamans gain power from a “rainbow serpent” that protects sacred healing crystals that are given during initiation.[33] Here’s an example from Bill Chalker’s 1990 article, quoting anthropologists Spencer and Gillen’s “The Northern Tribes of Central Australia” (1904):

An aborigine, Kurkutji, was set upon by two spirits, Mundadji and Munkaninji, in a cave: “Mundadji cut him open, right down the middle line, took out all of his insides and exchanged them for those of himself, which he placed in the body of Kurkutji. At the same time he put a number of sacred stones in his body.

After it was all over, the youngest spirit, Munkaninji, came up and restored him to life, told him that he was now a medicine-man and showed him how to extract bones and other forms of evil magic out of them. Then he took him away up into the sky and brought him down to earth close to his own camp, where he heard the natives mourning for him, thinking that he was dead.

For a long time he remained in a more or less dazed condition, but gradually he recovered and the natives knew that he had been made into a medicine-man. When he operates the spirit Mukaninji is supposed to be near at hand watching him, unseen of course by ordinary people.”

The last paragraph in particular pertains to many repeat abductees: they reports feelings of anticipation when they “know” an incident is going to occur in the near future, or sense they are being constantly monitored either by implant or telepathically by the aliens. The beings become, in a sense, “spirit guides.” Many believe that they have been permanently changed mentally, emotionally, and spiritually by their encounters—and the beings play on ongoing role in this evolution of their personal humanity. Sometimes during the period of abduction, the experiencer appears asleep or in a trance to other people; the observers may experience something strange in the environment, but the experiencer does not depart the area.[34] This implies a sort of “astral body travel” to an otherworld, just like the shaman. Often times this is achieved for the shaman via a silver or “fiery” cord that extrudes from the stomach, belly button, solar plexus, or head.[35] The shaman becomes entranced and uses this cord to climb to the heavens or spin a web on which to travel to view distant events.[36] There are a few reports of such cords in abduction literature.

Shamans are called wounded healers in part because their consciousness is only halfway “in consensus reality” due to the personality dissociation induced by their traumatic initiation—which is considered to them a gift and not a liability. Second, they consciously relive their traumatic initiation as a part of their skill to self-induce trance (but without the abreactive adjustment that heals a “crippled psyche,” as our psychotherapy would have it). A third meaning is that they have sacrificed a normal life in the clan in order to occupy their liminal office; a fourth aspect is that they literally injure themselves in the course of their medico-spiritual treatments of people through fasting, bloodletting, conscious pain induction via self-harm with needles, spikes, or arrows, and massive drug intake, all in order to enter the trance in which they commune with their spirit masters and animal guides.[37]

CAVES AND NAVES

Cavepainting

The traditions of using a cave for ritual sensory deprivation, spirit journeys, and symbolic rebirth continued from the Paleolithic well into recorded history, especially with the Greek practices of iatromancy or “sleep cures” at the night temples of Asclepius and Apollo. These were natural caves around which a temple had been built. Here the patient becomes, in a sense, a deputized shaman and charged with using their daimon-intermediaries to discover their own treatment. Climbing into the confined dark space of the caves, and perhaps with the use of either psychotropic or sedative herbs, the sick person has visions or dreams of messages in symbolic form delivered by their daimon (or perhaps even the healing gods Asclepius or Apollo). Upon exiting the cave they would approach the priest for the vision’s interpretation and then be given a course of appropriate medicines for the cure. The parallels to shamanic practice and oracular clairvoyance are obvious.

The cave has always been one of the most powerfully symbolic of places, evoking both the chthonic “womb of earth” from which all life came, the maternal womb, and a representation the celestial vault of the nighttime heaven to which we may rise in the afterlife. Most archaeologists and paleoanthropologists agree that shamans used the famous Chauvet, Lascaux, Coliboaia, and Altamira painted caves of 18-38,000 years ago for rituals and possibly for initiations.

CONTEMPORARY OTHERWORLD EXPERIENCERS

As we’ve noted from the anthropological literature, the non-hereditary candidate suffers the following events in the calling and course of initiation:

-Illness/Mental symptoms of uncontrolled “fantasy” or psychosis

-Spontaneous entrancement due to illness/psychosis

-Paralysis/catalepsy

-Dismemberment by spirit beings

-Reassembly by spirit beings

-Learning from elder shaman spirits

-Gradual reintegration of self & into society, with conversion to a healing profession, including

For a hereditary shaman candidate these same events occur, but the psychosis/entrancement are induced through some form of controlled, ritual fasting, breathing, dancing, drug-taking, chanting, drumming, or other methods and under the supervision of an elder shaman. Usually a vision-quest is required in which the candidate must remain alone in a cave or in the wilderness for a time until the requisite spirits contact them, as in Red Plume’s experience above.

As to the life-transformative aspects of abduction experiences, there’s no better example than what happened to the “Avis” (Day) family. In the 1974 Aveley, England encounter, John Day and his family saw a UFO and encountered a glowing green fog that interfered with their car while traveling home at night. The radio sparked, the car vibrated, they felt very cold, and it became silent as they passed through it. Three hours were found to be missing when they arrived home. In the experience’s immediate aftermath (and three years prior to hypnotic regression), John abruptly gave up a three-pack a day cigarette habit; the family (except one child of three) gave up eating meat; the parents became teetotalers; the child Kevin, formerly lagging in his studies, became an exemplary student; John quit his job but eventually obtained sought-after employment working with the handicapped; Elaine went back to college and became a confident artist; the couple became very concerned with environmental and health issues. There was also poltergeist-like activity in their house for several years, and both parents had recurring dreams of ugly, gnome-like beings around John as he lay upon a table.

Avisabduc

John was hypnotized in 1977. He remembered a bright beam of light hitting the car as they entered the green mist. He found himself in a big room where three tall beings in one-piece colorless suits with balaclava-like headgear examined him. They possessed cloudy, pink eyes. Only one communicated with him telepathically. They told him not to worry about his children. They ran a “honeycombed” wand-like instrument over his body. A small, furry being was also present; it made chirping sounds and seemed the helper to the tall beings. He asked where they came from; they showed him “a map but not a map”, and gave an explanation of which he could remember only the word “Phobos,” which “meant nothing to (John)” but is, of course, one of Mars’s moons. Asked why they were here, they told him it didn’t matter because they were always here, and had “more than one base.” Their propulsion system used a magnetic “vortex.” John felt he was prevented from saying any more.

Before John and Elaine’s hypnotic regression in 1977, all of them traced their life changes to their encounter with the green mist that night. The intervention of an “otherworldly force,” whatever it was, had a profound effect on the entire family. The UFO, fog, and three hours’ missing time were clues that something extraordinary occurred, although beyond conscious memory, but whatever it was, it had spiritual results in their lives.

This transformation, whether sudden (like the Day family’s) or gradual, has been documented in hundreds of abduction cases.[38] The list of parallels to shamanic initiation in the abduction literature is so long that I will just touch on a few. Most prominent are the sensations undergone at the abduction outset, in which “disassembly” by blue or blue-white “light” occurs as one passes through walls or roofs to the “craft.” Sometimes it is done via a thin or thick beam from the UFO above or outside the house/car. This seems to echo the “silver cord” or web-strand the shaman uses to climb the rope of heaven. Many repeat abductees report invasive “medical procedures” by the alien beings. These can include surgical operations, healings (curing of terminal and non-life-threatening diseases),[39] psychological “tests,” induced pregnancies, subsequent removal of implanted embryos or fetuses, and subjection to pain-threshold levels that have no discernable function. Psychotherapist Dr. Edith Fiore reported operations upon both body and the head during abductions by half a dozen of her hypnotized subjects.[40] In one, crystals were placed into the skull of an abductee, and the subject was “flayed” and their cancer removed.[41] Yet another was told she would become a healer as a result of the aliens’ interventions.[42] John Mack’s patient Karin experienced the removal and replacement of her heart.[43] Abductee Sandy Larson, in a famous 1976 case, had her brain “removed” and replaced during her experience.[44] Betty Andreasson had an eye removed to have an implant placed in her brain, and had objects placed in her spine.[45] Amy, one of the women interviewed at length for Karla Turner’s book Taken, speaks of an otherworldly council influencing Amy’s life from a young age. She was shown how to levitate objects, affect electrical equipment, and move through solid objects.[46] The chart Turner displays on pages 215-22 of Taken shows common aspects of the experiences the eight women she interviewed had undergone in dreams or altered states of consciousness: Five reported head surgery of some kind, three a “nasal implant,” five an “ear implant,” six a “spirit-body separation,” six a teaching session, four sexual activity, three witnessed surgery performed on another human present, and four seemed to be in an “underground city.” There are also many dozens of reports of persons experiencing a “download” cascade of information into their consciousness that some believe effects the spiritual transformation they eventually undergo.[47] Others think this overload is either a psychological test, or a preparation for eventual “activation” as agents of the “aliens” when a world cataclysm is to happen in the future.[48]

Caves or cave-like structures appear many times in abduction reports.[49] By the early 1990s, cave-abductions became explicitly present in the literature; many dozens of experiencers recounted being taken to caverns where hundreds of other humans were supposedly seen—as well as human military and medical “collaborators” with the “aliens.”[50] These subterranean spaces are represented either as tunneled bases built directly into the bedrock or a series of structures (and strange craft) inside a hangar-like cavern. Abductees undergo the same medical procedures as in the round rooms within the “vehicles” in these caverns.

Writers such as Colin Wilson, Graham Hancock, and John Mack have pointed out the similarities between those who undergo out-of-body experiences and the shaman’s trip to the heaven/upper world and underworld—the ability to “fly” to obtain information on behalf of their querents or ill persons, whose souls the shaman must retrieve. Many people who are adept at inducing OBEs (“astral projection”) report being very ill at some point when young. Sylvan Muldoon, who wrote two books on the subject, was sickly as a child and had his first OBE at age eleven.[51] In Holger Kalweit’s Dreamtime and Inner Space, he notes many OBE and consequent spirit journey experiences undergone by various shamans occurred while these individuals were either extremely ill or (by witnesses’ accounts) dead, in coma, or a cataleptic state. As noted above, in many instances a cord, rope, or web-strand attached to the belly button, the fontanel, or the back of the neck is mentioned that guides the spirit back to the body. [52] The shamans consider these illnesses transformative, as we’ve noted, allowing them to experience the interconnection between the spiritual and material worlds.

In many shamanic cultures, a spirit may seduce or even rape the candidate and become a “sky-wife” or “sky-husband” to them.[53] During hypnotic regression, the entranced experiencer very often speaks of already knowing the sequence of events and the (alien) beings. Sometimes they say that they even “love” these beings. Some abductees call the “leader” being (with whom they claim to be the most familiar) either their “soul mate,” or a part of their soul.[54] Whitley Strieber speculatively discusses this idea in Communion. For abductees, this phenomenon usually occurs in those who have a history of interactions going back to early childhood, but is initially remembered during the recall of a recent experience. Does this bond exist because there are in fact multiple unrecalled events that occurred earlier in their lives? Or do abductees feel this during hypnosis because they are trying to normalize, in any way possible, the beings’ appearance to lessen their shock at (re-)experiencing it? In other words, is there an emotional reversal (enantiodromia, as Jung called it) from terror to love due to the unconscious realization that these beings are a “missing” or “unacknowledged” part of humanity’s psyche, but experienced for them as a personal relationship for the abductee? For the shaman, the cosmic pairing with a spirit spouse is many times inevitable and done with great reluctance. It is the same with abductees; many are highly ambivalent about their emotional attachment to the beings.[55] For abductee-turned-researcher Karla Turner, these inappropriate moments amount to a form of induced Stockholm Syndrome (via the practice of “love-bombing” that most cults perform on a target individual) and are probably achieved by means of stimulating the limbic system and inducing an overwhelming dopamine cascade.

LIGHTNING SHAMANS

Candidacy in the Siberian cultures may involve lightning strikes or being hit by “stones from the sky.”[56] Holger Kalweit speaks of “lightning shamans,” and devotes a chapter of his book to those individuals who became shamans due to direct or close-by lightning strikes.[57] The shock may have produced in them the state of electro-hypersensitivity and its consequent array of allergic pathologies. Hypothetically this would manifest by the person’s reactions to fluctuations in the earth’s ambient electromagnetic field due to seismic faultlines and their resultant earthlights (piezoelectric phenomena), ionization of the atmosphere before storms, ball lightning, etc. Magnetized rocks and meteorites attract metals, and seem to defy the normal physical world; EM anomalies in the landscape could thus affect these individuals also. Persons deeply sensitized to electromagnetic fields may enter trance spontaneously and further be able to produce unconscious or even conscious psychokinetic effects by way of these EM “hot spots.”[58]

Lightning strikes are a minority in the spectrum of initiatory sicknesses the shaman undergoes. But these two phenomena reflect those that accompany poltergeists. Emotionally disturbed young people have been found to be the “focus” in many poltergeist “infestations,” so it makes sense that a young person entering puberty,[59] which is when these initiatory sicknesses or calls usually occur in traditional societies, could unconsciously manifest the “psychic stress overload” through environmental and electrical PK effects, marking them as potential shamans.[60] Eliade points out that in many cultures sickly or eccentric or withdrawn youths are singled out as candidates if there is no hereditary shamanism present in the society.[61] Are these kids born allergy-prone, or come to possess weakened immune systems due to malnutrition?

AN ELECTROMAGNETIC FIELD CONNECTION?

Electromagnetic atmospheric phenomena must have inspired fear and reverence in early humankind—lightning foremost, of course, but also ball and bead lightning, plasmas, and static fields. What would early humanity have made of will-o-the-wisps or long-lived forms of ball lightning rolling across the landscape and darting into the sky? Or the shimmering curtains of plasma formations that covered the sky during solar coronal mass ejections that happened to strike the planet? From what we now know of these rare phenomena, and how dangerous they can be, humans in the Paleolithic and before who came close to earthbound energies most certainly were injured in both short and long-term ways, or even killed by them. The manifestations’ seemingly purposeful movement probably led to belief that they were living beings.

Did we interact with these energies—or perhaps the shamans even learn to control them?

Entopticchart

In Supernatural, Graham Hancock discusses at length the figures in prehistoric rock art that are depicted pierced multiple times with arrows, spears, or needles. These figures are commonly believed to be shamans. He puts forward the hypothesis that these depict “pins and needles” sensations the shamans experienced as the product of drug-induced trance—but these sensations could just as easily be nervous system reactions to intense EM fields, the kinds with which we are all familiar when we are accidentally shocked. Static electricity of course galvanizes the skin, and in very strong amounts can cause prickling sensations. Strong EM fields can disrupt the temporal lobes, causing hallucinations in all the senses. Further, many of the vividly colored entoptic visual disruptions that he compares to some cave drawings easily have mundane causes, such as scotoma (painless migraines that present jagged visual auras), epilepsy, and the precedent to full migraine attacks.

Piercedman

In two underrated books, British researcher Albert Budden explored the electro-hypersensitivity hypothesis with regard to abductions, and found plausible explanations for both the major and minor components of the experiences. What is important with regard to his hypothesis is the physical and symbolic sicknesses undergone by shaman and experiencer both. The EHS sufferer is physically endangered by their immune system reactions, and for Budden the “aliens” or “apparitions” are a form of warning system generated by the unconscious (or “universal intelligence” as he calls it) during altered states of consciousness that these overlapping ambient/anthropogenic electrical fields are harmful to them. Secondary abduction phenomena that Budden ingeniously explains by this hypothesis are: a sudden or gradual dampening of sound in the immediate vicinity; a humming, hissing, or throbbing sound heard just as the experience commences (both which are symptomatic of temporal lobe stimulation by EM currents); very high-pitched noises similar to tinnitus; a series of loud clicking or popping sounds (which Budden explains could be the heating/expansion of tiny bones in the ear canal reacting to the sufferer’s lowered resistance to microwaves); the “crunching sound” many have reported in the nose or brain while an “implant” is placed up the nostril (EM-stimulated magnetite motes that have been deposited over a long period in the upper nasal passages); depersonalized or out-of-body sensations (temporal lobe disruption); and the small patterned burns, scars, “scoop marks,” and bruises, which could be caused by psychophysical action upon the body while in a dissociative state of consciousness (the abduction experience) brought on by an electromagnetic field overload.

In his book Daimonic Reality, Patrick Harpur points out the shaman-abductee parallels in the case of the famous experiencer Debbie Jordan-Kauble, who was weakened by multiple illnesses at an early age.[62] Budden mentions Jordan-Kauble’s poor health in connection to electro-hypersensitivity as a direct cause of her subsequent “alien” experiences and her ability to affect electrical devices.[63]

Along with and sometimes preceding the aural disturbance, a blue-white light is many times seen at the abduction’s onset. Is this the perception of an fast strobe light, which obviously might be able to induce trance or seizures in persons? Such stimulation might also account for the feeling of one’s “vibrations’ increasing” during the opening of the event and passage through a window into the “room” where the experience occurs. San and Australian shamans report going into highly energetic trance in which the silver fire “ropes” carry them into the realm of the spirits high in the sky.

Sundrysynchronicities

SUNDRY SYNCHRONICITIES AND THE TRANCEFORMATION OF ONE’S LIFE

We have seen that one of the commonest forms of the future shaman’s election is in encountering at divine or semi-divine being, who appears to him through a dream, a sickness, or some other circumstance, tells him that he has been “chosen,” and incites him henceforth to follow a new rule of life.[64]

The appearance of a bird, especially an eagle, is interpreted as a sign of shamanic vocation.[65] Eagle is the “father of shamans” in many cultures.[66]

The world tree also figures in shamanic journeying as the source of powers. Eliade mentions the belief that the eggs hanging upon the world tree contain eagles that are actually the spirits of future shamans.[67] Some of John Mack’s experiencer patients reported eagles and other “power animals” during their abductions.[68] We already noted the animal spirit with whom the shaman binds themself and the “screen memories” of strange animals. Betty Andreasson is a deeply religious Christian, yet her first recalled abduction vision contained a pagan psychodrama from antiquity of a death/rebirth mytheme involving the shamanic animal, the eagle/phoenix.[69]

In Supernatural, Graham Hancock points out the parallel visions of the shamanic “eggs on the world tree” and the high-tech “baby nurseries” many experiencers have reported: A “wall” of amniotic sacs within cylinders or cube-shaped containers containing hybrid alien-human fetuses.[70] I don’t believe Hancock is stretching in emphasizing this similarity. One could also make the case that the column sometimes seen in the center of the “ship’s engine room” also serves the same function as a treetrunk-like symbol of power.[71] Abductee Charles Moody described the “engine” as three strut-joined half-eggs that contained diamond crystals inside them.[72]

Eliade mentions that the spirits “count the bones” of the resurrected shaman before their teaching procedures begin.[73] There are many reports of the “alien beings” touching and counting the abductees’ ribs to “see if it’s okay.” The beings never explain the mysterious procedure.

The famous Mazatec curandera Maria Sabina, who had taken psilocybin mushrooms thousands of times since age 11 in her career as a shaman, was illiterate yet absorbed the contents of a book given to her by a spirit. She received a “download,” as experiencers like to say, of an enormous amount of information about the other worlds and healing.[74] Maria was not allowed to keep the book, which “belonged in the sky”—just like the fates of the books given to Betty Hill and Betty Andreasson during their abductions.[75] The “angel” Quazgaa gave Andreasson a “blue book” in her 1967 experience whose at first blank but luminous pages contained information that at some point she was to remember. This is a universal motif (at some point in the relationships) when dealing with “higher intelligences”; Joseph Smith, occultist and founder of the Latter Day Saints, was given a special scrying/reading crystal in order to decipher the angelic language on the golden tablets the angel Moroni had shown him, which became the Book of Mormon. The tablets were given back to the being.

Mongolian shaman

THE OUTSIDER

The shaman or prophet assumes a statusless status, external to the secular social structure, which gives him the right to criticize all structure-bound personae in terms of a moral order binding on all.[76]

–Victor Turner (1969)

This “right to criticize” applied to the “space brother prophets” of the 1950s such as George Adamski (who condemned our society’s violence, our misconceived notions about time, and inability to perceive the “oneness of everything”), but equally to some abductees who have found a calling in healing professions considered marginal to mainstream medicine that involve clairvoyant or empathetic skills. Anthropologist Turner emphasized the idea of liminality, in both the shaman/experiencer’s “chosenness” and initiation by spirits and their eventual social status that results from embracing it as a reality. In the case of the shaman they are elevated in status, but in the abductee’s case it is a lowering of social status in the general community—but perhaps raising it within the boundaries of the experiencer community. Whether these initiation events occur in a “physical reality” or psychic space, their effect on the individual is the same. Socially, there is a parallel between the liminal status of the shaman in society and the “repeat experiencer.” Abductees for the most part have been shunned or denigrated by mainstream science in the same manner as ethnographers and anthropologists once dismissed shamans and even their entire tribes as irrational degenerates. Plato’s parable of the cave may be considered a shamanic myth, and its point is not unlike what the abductee claims to experience. For shaman, mystic, and experiencer, who have had Plato’s allegorical “experience of the sun,” scorn pours out onto those who stay content before the cave wall’s shadows.

Just as the shamanic vocation is considered hereditary in many cultures, some abductees and investigators are convinced the experiences run in families, as if a bloodline were being followed or manipulated over generations.[77]

Since our culture doesn’t properly ritualize the transition to puberty and adulthood as in traditional societies, there is no structure or vocabulary for the children in the “developed” world to contextualize or describe Other experiences. Their experiences, no matter their age, are “infantilized.” This “infantilization” equally applies to criticisms of adult experiencers by the overculture; debunkers relegate their memories and events to repressed childhood traumas, “birth memories,” and the sleep paralysis/“night hag” phenomenon. Young children have their imaginary companions and are eventually taught to separate this function of their mind from the real world. Those who are experiencers, however, describe the utter reality of the “weird looking” child companions they once had (especially their night visitors) and how their parents disbelieved their trips to rooms the sky where they played with both other normal children and the “strange” ones.[78]

THE EVER-TENTATIVE CONCLUSION

When we jettison the high tech trappings and examine the form of these experiences, they contain all manner of “traditional paranormality”: astral travel/OBEs, NDE-like passages, poltergeist activity, psychokinesis, telepathy, clairvoyance, “spirit meetings.” Both contemporary hereditary shamans and the “Western” individuals who have had otherworldly experiences via, say, Michael Harner’s shaman workshops do not report UFOs, aliens, or abduction experiences in their journeys.[79] For them, their shamanic experiences still involve spirits, power animals, and the traditional imagery that accompanies it. As Graham Hancock points out, Dr. Rick Strassman’s legal and public experiments with pure DMT induced in a large number of its participants the elements of abduction imagery: greys, insect-like sentient creatures, round rooms, examination tables, etc. but the subjects were simply reclining on a hospital bed when these veridical experiences occurred. Their minds entered another space.

Since shamanic initiation and abductions are only similar but not identical in form or result (many persons, after all, don’t have transformative life changes associated with abductions) and “traditional” shamanic experiences still occur without the high tech trappings we must conclude that whatever force(s) is behind the UFO phenomenon is somehow aping the vocabulary of the shamanic experience (or causing the human mind to create a symbolic shamanic-like experience). Are the results similar? We must conclude with a qualified yes: in the short term the person experiences John Mack’s “ontological shock.” Their world-views are disrupted and often turned upside down. In the long term, some are given a type of “second sight” in line with the cunning folk/Celtic shamans whose powers were often induced by fairy encounters: they continue to have interactions with non-human intelligences.


[1] Schnabel, Jim. Dark White: Aliens, Abductions, and the UFO Obsession, Penguin Books Ltd, 1995, pg. 139, quoting Holger Kalweit’s Dreamtime and Inner Space: The World of the Shaman, Shambhala Publications, 1988.

[2] Fowler, Raymond. The Andreasson Affair: The True Story of a Close Encounter of the Fourth Kind, New Page Books, 2014, pg. 35.

[3] Bullard, Thomas E., UFO Abductions: The Measure of a Mystery, 2 Vols., FUFOR, Mt. Rainier, MD, 1987.

[4] Clark, Jerome and Coleman, Loren, The Unidentified and Creatures of the Outer Edge, Anomalist Books, 2006, reprint from 1975, pg. 65.

[5] Rimmer, John, The Evidence for Alien Abductions, Thorsons Publishing, 1984, 138-43.

[6] Evans, Hilary, Visions Apparitions Alien Visitors: A Comparative Study of the Enigma, Aquarian Press, 1984; 235-36; Gods, Spirits, Cosmic Guardians: A Comparative Study of the Encounter Experience, HarperCollins, 1988. 41, 237.

[7] Randle, Jenny, Abduction, Guild Books, 1988. 33-34.

[8] The Journal of American Folklore, Vol. 102, No. 404 (Apr. – Jun., 1989), pp. 147-170.

[10] Ring, Kenneth, The Omega Project: Near-Death Experiences, UFO Encounters, and Mind-at-Large, William Morrow & Co., 1992. 64-65, 85, 92, 108, 218-19, 234;

[11] Thompson, Keith, Angels and Aliens: UFOs and the Mythic Imagination, Ballantine Books, 1993. 154-58, 188, 232.

[12] Talbot, Michael. The Holographic Universe, Harper Perennial, 1991, 276-285.

[13] That is, through strenuous disciplines that awaken the energy coiled at the base of the spine, it is meant to wipe out the karmic accretions one has accumulated over many lifetimes within a finite time-period. For the improperly initiated or novice this can have devastating emotional and mental effects. The full Kalachakra cycle includes confronting heavenly and hellish beings which the monk or nun eventually subdues in order to use the beings’ powers towards achieving nirvana; these entities are considered aspects of the initiate’s own “compounded” illusory existence, but stripped of personal attributes; in other words, they are transpersonal or archetypal representations of cognitive-emotional states of being. Whether “imaginal” or energetically real, conquering them and utilizing their existential energy towards liberation is the goal of the initiate.

[14] Mack, John E. Abduction: Human Encounters with Aliens, Scribner, 1994.

[15] Schnabel (1995), 136-39

[16] Little, Gregory L. Grand Illusions: The Spectral Reality Lying Behind Sexual UFO Abductions, Crashed Saucers, Afterlife Experiences, Sacred Ancient Ritual Sites & Other Enigmas, Eagle Wing Books, 1994.

[17] Spencer, John. Gifts of the Gods?: Are UFOs Alien Visitors or Psychic Phenomena? Virgin Publishers, 1995.

[19] Mack, John. Passport to the Cosmos: Human Transformation and Alien Encounters, Three Rivers Press, 2011.

[20] Mack (2011), 203.

[21] Mack (2011), 208.

[22] Mack (2011), 169.

[23] Incidentally, this location is 900 miles west at the exact latitude as the 1977-84 events Jacques Vallee writes about in his book Confrontations. During that period glowing orbs and “flying buses” were shooting “beams” that killed, sickened, and burned many night hunters and villagers in northern Brazil. The area was so remote that medical intervention was minimal to none during this “wave.” Vallee personally traveled to the isolated area in 1990 to interview the witnesses and victims. See Confrontations: A Scientist’s Search for Alien Contact, Anomalist Books, 2008, pgs. 124-39, 200-226.

[24] Mack (2011), 181.

[25] Hancock, Graham, Supernatural: Meetings with the Ancient Teachers of Mankind, Disinformation Books, 2007.

[26] Hancock (2007), 161-66.

[27] Eliade, pg. 33.

[28] It is interesting to note that many persons become writers, artists, or scientists due to prolonged illness in youth by which they either have a consciousness-changing experience, or they use their long convalescence to develop a hobby that becomes a lifelong passion.

[29] See Mike Clelland’s The Messengers: Owls, Synchronicity, and the UFO Abductee, Richard Dolan Press, 2015; Vallee, Jacques. Passport to Magonia: From Folklore to Flying Saucers, Daily Grail Publishing, 2014, pg. 58; Hopkins (1987), 91-92, 100; Strieber (1987), 21-22, 116-17, 145, 298-300; Mack (2011), 152-157, 295; Smith, Yvonne (2008), 116-17, 138-49, 144-47; Anglin, Elizabeth. Experience: Memoirs of an Abducted Childhood, Vol. 1, Sacred Peak Press, 2014, pgs. 38-42; Hopkins and Rainey (2004), 230-38; Turner, Karla. Into the Fringe: A True Story of Alien Abduction, CreateSpace Independent Publishing Platform, 2014, pgs. 84, 124-43 (the latter is an extended account of a shared hallucinatory episode at a real cabin with “screen memory” elements to it); Hough and Kalman, (1997), pgs. 78-80; Wilson, Colin, Alien Dawn: An Investigation into the Contact Experience, Fromm International, 1998, pg. 7; Boylan (1994), 115.

[30] Eliade, 36. There is a long tradition in the British Isles that fairies cannot abide the presence and even sound of iron (such as a bell). Could we thus speculate that fairies as known by the Celtic Anglo culture and the master shaman spirits, whether celestial or infernal, are not the same beings as the fee?

[31] Cowan, J. Mysteries of the Dream Time, Woollahra, NSW, Unity Press, 1992. Quoted by Harvey-Wilson, Simon Brian. Shamanism and Alien Abductions: A Comparative Study, Edith Cowan University, 2000, pg. 51.

[32] Eliade, pgs. 45-52.

[33] Couliano, I.P. Out of this World: Otherworldly Journeys from Gilgamesh to Albert Einstein, Shambhala Publications, 1991, pgs. 44-45.

[34] See Watts, Barry, UFOs Down Under: Australasian Encounters, Barry Watts Publications, 2017, for the case of Maureen Puddy, who was abducted “astrally” in the presence of two other people; Turner, Karla, Masquerade of Angels,

[35] Kalweit (1988), 48-51; Wilson, Colin. Mysteries: An Investigation into the Occult, the Paranormal, and the Supernatural, Watkins Publishing, 2006, 377-78; Hancock (2007), 126-31.

[36] Couliano (1991), 44.

[37] Kalweit,

[38] See Mack, John, 1994 & 2011; Boylan, Richard J. Close Extraterrestrial Encounters: Positive Experiences with Mysterious Visitors, Wild Flower Press, 1994, 36-46, 157-69; Rutkowski, Chris A. Abductions and Aliens: What’s Really Going On, Durdurn, 1999, 212-28; Randles, Jenny (1984), 83-84; Strieber (1989), 73-77;

[39] Dennett, Preston, and Dennett, Christine. UFO Healings: True Accounts of People Healed by Extraterrestrials, Wild Flower Press, 1996.

[40] Fiore, Edith. Encounters: A Psychologist Reveals Case Studies of Abductions by Extraterrestrials, Doubleday, 1989, 121-23

[41] Fiore (1989), 89-91.

[42] Fiore (1989), 96.

[43] Mack (2011), 142.

[44] Lorenzen, Coral and Jim. Abducted! Confrontations with Beings from Outer Space, Berkley Publishing, 1977, 63.

[45] Fowler, Raymond. The Andreasson Affair Phase Two: The Continuing Investigation of a Woman’s Abduction by Alien Beings, Prentice Hall Trade, 1982, 137-46.

[46] Turner (1994), 176-77.

[47] This is a fairly “routine” experience when a person encounters “UFOnauts,” from the contactee phenomenon of the early 1950s right up to the present day. See Bullard, Thomas E. (2010), 214; Strieber (1987), 119; Randles (1984), 103; Mack (1994), 224, 243; Mack (2011), 94-98; Ring (1992), 51; Hough, Peter and Kalman, Moyshe. The Truth About Alien Abductions, Sterling Publishing Company, 1997, pg. 111; Swords, Michael. Grassroots UFOs: Case Reports from the Center for UFOs Studies, Anomalist Books, 2005, pgs. 94-95; Turner (2013), 39, 173; Marden and Stoner, (2013), 212; Jacobs (1993), 197; Fiore (1989), 162, 182-83; Harpur, Patrick. Daimonic Reality: A Field Guide to the Otherworld, Pine Winds Press, 2003, pgs. 184-85; Thompson, Richard L. Alien Identities: Ancient Insights into the Modern UFO Phenomenon, Govardhan Hill Publisher, 1995, pgs. 126-27; Smith, 158-65 (“induced” visions of plans for an engine).

[48] Jacobs, David. The Threat, (1999), 236; Strieber (1987), 252, 265-66; Mack (2011), 93-119,

[49] Hancock (2007), 131-132.

[50] See Mack (2011), Fowler (2014), The Watchers by Raymond Fowler (1990), The Watchers II, Fowler (1995), Taken by Karla Turner (1994), Lost was the Key by Leah Haley (1995), Reaching for Reality by Constance Clear (1999).

[51] Wilson (2006), 377-78.

[52] Kalweit, Holger, Dreamtime and Inner Space: The World of the Shaman, Shambhala Press, 1988, 48-51.

[53] Eliade (1974), 73, 76-77, 79, 133, 168, 344, 381, 421; Hancock (2007), 150-60; 188-92.

[54] Mack (1994), Boylan (1994), 69, 87, 89.

[55] In traditional Celtic lore, fairies may entrance, kidnap, and rape humans. This can produce hybrid children, whom Graham Hancock (amongst others) believes may be the changelings who are placed in substitution of stolen human children. That’s one possibility; the other is that the changelings are “pure-bred” but deformed fairy children. Yet there are also innumerable tales of humans falling in love with a fairy, whether the humans are “glamoured” or of their own will. These “marriages” often result in children who have great difficulty living in either world. Sometimes the human has been given the “second sight” to perceive fairies and their world prior to these couplings—and also become healers by fairy tutoring. See Hancock (2007), 177-81; 192-203 for the changeling-hybrid enigma.

[56] Eliade, pgs. 19, 32, 55.

[57] Kalweit, Holger, Shamans, Healers, and Medicine Men. Shambhala Books, 2000.

[58] See Shallis, Michael. The Electric Connection: Its Effects on Mind and Body, New Amsterdam Books, 1998.

[59] Eliade, 26.

[60] Heath, Pamela Rae. The PK Zone: A Cross-Cultural Review of Psychokinesis (PK), iUniverse, 2003, 167-69; Wilson, Colin, Poltergeist! A Study in Destructive Haunting, G.P. Putnam’s Sons, 1982, 158-60, 262, 361-62; Rogo, D. Scott, Mind Over Matter: The Case for Psychokinesis, Thorsons, 1986, 84-87; Shallis, Michael. The Electric Connection: Its Effects on Mind and Body, New Amsterdam Books, 1998, 194, 207.

[61] Eliade, 24-26.

[62] Harpur, Patrick. Daimonic Reality: A Field Guide to the Otherworld, Pine Winds Press, 2003, (1995), 235-36.

[63] Budden Albert. Psychic Close Encounters, Blandford Books, 1999, 145-46, 179.

[64] Eliade, 67.

[65] Eliade, 69.

[66] Eliade (1974), 69, 128, 160.

[67] Eliade, 70.

[68] Mack (2011), 149 for eagle; 148-152.

[69] Fowler (2015), 102-05.

[70] Hancock (2007), 160-64.

[71] Lorenzen and Lorenzen (1977), 47-49; Fowler (1982), Andreasson,

[72] Lorenzen, (1977), 48-49.

[73] Eliade, 42.

[74] This experience is also similar to the angel “transmissions” the mystic polymath Emanuel Swedenborg claimed in a trance to have received and by which he said angels regularly telepathically communicated.

[75] Hancock (2007), 142-44.

[76] Turner, Victor (1969) 116–17, quoted in Hansen, George P. The Trickster and the Paranormal, Xlibris Corp, 2001, 86.

[77] See the work of Budd Hopkins, David Jacobs, John Mack, Karla Turner, Yvonne Smith, Richard Boylan.

[78] See Hopkins (1987) 299-300; Strieber (1987), 216-22; Mack (1994), 23, 27; 116; Bullard (2010) (a psychosocial comparison with folklore), 197-200; Clark, Jerome, The UFO Encyclopedia: The Phenomenon from the Beginning, 2 Vols., Omnigraphics Inc., 1998, 6.

[79] See Harner, Michael. The Way of the Shaman, HarperOne, 1990, and Cave and Cosmos: Shamanic Encounters with Another Reality, North Atlantic, 2013.

Parmenides/Poimandres, UAP Messages and Mysticism

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.

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 mostly 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 “meta-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, through words, 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 certainly 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. Zeno’s paradoxes of arrows in flight are here in basic form.

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 these 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.”

The 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 also from a supernatural source, the Nagas—“snake-deities.”

Some scholars believe Parmenides may actually have had such a spirit journey or vision-quest experience as a young man. He 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.

Throughout 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 matter-as-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 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.[1]

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THE POIMANDRES

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:[2]

[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[3] also impart the same information:

Time doesn’t exist;

All is “one;”

Love is a universal principle that is creative in nature;

God exists and rules all;

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.[4]

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 UAP encounter. The evidence is scanty, comprising just the details in the prefatory section, and may seem ridiculous 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. The “gates” are most likely the two “doors” of Summer and Winter, when the sun ceases its seasonal rebound at the two solstices. These two celestial cessations/boundaries—whence the sun stopped for three days and could not further progress—were considered portals to the afterlife via the priesthoods of Egypt and other ancient cultures’ rituals, available to royalty 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 “alien abduction” scenarios match this description. The description 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 485-475BCE, it postdates the writing of Ezekiel’s vision, which may have had an influence upon it, but precedes the Jewish mystical literature involving a supernatural chariot.

The effect of Parmenides’s vision upon his life and subsequent career as a philosopher, lawgiver, and school founder is echoed by that of UAP encounters upon contactees and abductees; near-death experiences (NDEs) also cause such changes. 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-typed beings experiencers encounter. The shape of the existing 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, which is the received interpretation that has reigned for three hundred years’ worth of scholarly conservatism.

But perhaps this is not the case. His account has elements of shamanism in it—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.

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.

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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[5]:

The Law of One, though beyond the limitations of name, as you call vibratory sound complexes[6] 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).

HOLY BULLSHIT

Most ufologists and debunkers alike dismiss these 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.[7] Many times they end up studying or becoming obsessed with metaphysics, cosmology, or occult teachings.[8] 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 create and 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.[9] This is because thaumaturgic acts done by a “spiritual leader” have been shown to short-circuit individual 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 called such from a scientistic worldview.


[1]

[2] Translated by G.R.S. Mead,

[3] 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.

[4] 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, pgs. And Vallee, Jacques, Messengers of Deception: UFO Contacts and Cults, Daily Grail Publishing, 2008, pgs.

[5] Elkins, Don and Rueckert, Carla. The Ra Material: Law of One: Book One, L/L Research, 1984.

[6] In the Ra nomenclature, “vibratory sound complexes” means basically “speech-conception.”

[7] For example, 1973 abductee Carl Hickson had a third-grade education and went on to preach a message of –. Dr. X, a well-known French physician, became obsessed with . Noble Ali Drew

[8] 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.

[9] 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.

The 1890s Airship Waves and our contemporary Flying Black Triangle Mystery

DELLS

German immigrant Charles Dellschau (1830-1923) was a draftsman of odd aerial devices. Researcher Peter Navarro discovered a coded story within Dellschau’s drawings that told of a worldwide secret society of inventors who had experimented with airships in the 1850s. Dellschau purported to be the draftsman of the Sonora, California chapter of this organization. He filled many notebooks with meticulous designs for these vehicles.

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Between the 1850s and 1880s isolated reports of flying vehicles akin to Dellschau’s designs were described in the press. Inventor Solomon Andrews flew the first dirigible, the “Aereon,” in 1863. It is possible (but unlikely) that independent inventors conducted experiments in secret, given the descriptions of the remarkable vehicles seen. Additionally, during a time of great tension with Russia, balloons and airships that performed like advanced planes were sighted in waves from February to April 1892 in Poland. They have never satisfactorily been explained.

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The Airships of 1896-97: Thousands of people across the US, mostly on the West Coast and Midwest, report seeing a massive cigar-shaped vehicle in the sky. It has brilliant “headlights” and “searchlights” that sweep the land. Sometimes it has wings. Often lighted cabins are reported, and inhabitants are seen at the ships’ windows.

These craft float slowly over highly populated areas and are also observed racing instantly from a hovering position to the horizon or disappearing in seconds.

Powerful light beam projectors such as those reported on the ships did not exist at the time. A lamp strong enough to create these effects would have weighed far more than any then-existent lighter-than-air vehicle (balloons or dirigibles), and brought it crashing to the ground.

In the two months prior to the airship sighting waves, there are scattered reports of strange aerial phenomena: nocturnal colored light patches and a triangular set of lights observed by an astronomer. A rumor spreads prior to the first appearance that a Hoboken, New Jersey inventor named “Leon” had been boasting of flying a powered balloon cross-country.

                                                                      CALIFORNIA PHASE

The airship appears over Sacramento on November 17, 1896. Two or three very intense lights are described moving in tandem and drifting about in irregular rhythm. Voices are heard speaking in English of course headings and to avoid the church steeples. It reappears on the 22nd, moving against the prevailing winds. Hundreds see its lights, including district attorney Frank Ryan. They are described as far more powerful than an arc light; a man using binoculars on the object sees a dark mass connecting the lights. Others report a dirigible body, with fish-like tail and wings.

On that same night the airship appears over San Francisco bay—at approximately the same time. The press goes nuts. Over the next days, reports come in from all over California and as far north as Tacoma, Washington and western Canada.

On November 27th, the San Francisco Mail publishes an interview with a Colonel H.G. Shaw, who claims his buggy was halted—the horses stopped, in paralyzed terror—by three seven-foot, delicate-looking, very slender human-shaped beings who “warble” at him in a monotone. He sees their 150-foot long, cigar-shaped “ship” nearby. They approach his buggy and attempt to grab him but Shaw grabs one of them first and picks it up. He says the being weighed less than an ounce. Still they try to carry him to the ship but he easily resists them. They depart to the ship and it rises and vanishes.

He concluded they must be a team of scientists “from Mars” looking for a specimen.

On November 29th, red, white and blue lights are seen in conjunction with the powerful aerial arc beams in Tulare, California.

Two prominent lawyers (the second a former California attorney general, William Henry Harrison Hart) come forward claiming to represent the airship’s inventor—having been approached by him before the sightings began. The inventor, who fronts for a secret group (shades of Dellschau), desires absolute secrecy until the patent clears. But George Collins, the first attorney, says the man, who is from the state of Maine, will demonstrate “their” genius with further displays.

The press use detectives to track down this inventor. He turns out to be in fact a dentist from Maine, and is in fact one of Collins’s clients, but quickly disappears when he is ridiculed publicly and the press does what the press do best: hound him incessantly.

Both of the two chosen lawyers’ stories change suspiciously over the next two months; Collins retracts claims of accompanying the inventor to witness the ship’s takeoff from a hangar in Oroville, California. The airship sightings in California diminish then stop after the two fronts’ boastful newspaper interviews, in which the supposed systems of propulsion, energy source, and design of the craft are revealed in detail…

It’s fair to ask: Are the attorneys outright lying about this contact with the “inventor”, or did they reveal too much and the inventor(s) immediately threaten to withdraw the groups’ association with them? Did persons unknown hoax Collins and Hart after the sightings started, instructing them to say the meeting occurred before the airship first appeared? Or did the legal duo place this solicitation as occurring before the first airship sighting on their own, to puff up their own importance? We’ll never know. Their claims, though, are public record.

 

                                                                      THE MIDWEST WAVES

The airship appears at Hastings, Nebraska on February 1, 1897, then Invale, Nebraska on the 5th. It is made clear in these newspaper articles that the witnesses were reliable, honest people: they spotted the UAP on the way home from a prayer meeting and were teetotalers (presumably to counter all the accusations of bad whisky playing a part in the whole affair thus far!) Second, their description: a single bright light was seen fore on the black, conical-shaped craft, and six lights, three spread out on each side. “Wings” are also mentioned. It is not clear whether these three-to-a-side lights are on the wings, but if they were it would render the Invale UAP a close description of what will occupy the second half of our essay: the black triangular/delta shaped craft thousands of people have seen worldwide for the past three decades.

Afterward, newspaper reporting on the UAP explodes in Nebraska.

On February 16 it is reported over Omaha. From thence until the end of April it is reported all over Nebraska, and the news of its appearances goes national. In the wake of the initial sightings, hoaxers are caught (or admit) sending up balloons with fire-baskets. Landings, take offs, and close encounters (seen within 500 feet) of the airships are reported. Letters from two more “inventors” arrive, one at the Kearney Daily Hub and one addressed to the Trans-Mississippi Exposition, a world’s fair to be held in 1898 in Omaha. The writer of the latter envois is deduced, and he turns out to indeed be an inventor and engineer—but one whose airship design patent was deemed flawed by inspectors.

In Topeka, Kansas, it appears as a bright red light, loitering and skittering over the city long enough for hundreds, including the Kansas governor, to see it.
On April 2nd it is seen over both Kansas City and Everest—a distance of 60 miles—in under an hour, and apparently seen by thousands of people that night.

Then it appears over Iowa and Texas, and the “high strangeness” reports begins. A Tennesseean claims to have met the crew, comprised of a silent young woman, two very long-bearded young men, and an older bearded man. The older leader has “shining black eyes” and tells the witness his uncle had conquered gravity and left him the task to build and use the machine—to attack the Spanish occupying Cuba with a Hotchkiss (machine) gun!

The St. Louis Globe-Democrat of April 23 describes the story of a resident named Joseph Joslin who discovered a grounded airship. He claims to have been hypnotized and abducted by a short entity, suffering a missing time period of three weeks. But the story from a W.H. Hopkins to the St. Louis-Post Dispatch outdoes this last one—and also strays into contemporary UAP/alien folklore. Hopkins stumbles across the airship—described as a shiny, tapering cylinder—and meets two blond, naked, radiantly beautiful humans from “Mars” who seem to be overheating and having a difficult time in the earth’s intense sunlight. They communicate shortly then quickly depart. The ship lifts off and vanishes upward in seconds.

The description of the two beings sounds strikingly similar (sans their sky-clad condition) to what would eventually be known as the “Nordics” in UAP lore: majestic, aloof, beautiful humanoids who radiate intelligence and compassion. The description of them overheating and having trouble tolerating the atmosphere, on the other hand, will figure in many “humanoid” reports, especially the Asian/Mediterranean-featured “Men in Black,” from 1946 onward.

The airship shows up over Chicago and Wisconsin in mid-April. One reporter claims to have been taken on a 100mph ride over Chicago; the “pilot “only turns on the elaborate light system when passing over the Masonic temple’s tower. Like the Tennesseean’s account, this pilot mentions using the craft to liberate Cuba from the Spanish army, this time using dropped dynamite bundles.

A Peoria newspaper conducts a psychological test by sending up lit cylinder-shaped balloons. Most spectators comment that this faked “airship” looks and behaves exactly like a balloon, but many claim to see a cylindrical upper structure, struts, and even windows with crews visible. The Peoria press publishes the finding and scoffs.

Yet again, “associates” of the inventors come forward. Those explicitly named by these associates disavow any connection to the airships.

The Ringling Brothers, whose circus was gearing up for opening in Chicago, are suspected of creating the craft for promotional purposes. Rumors spread that the vehicle left San Francisco for a cross-country trip, to ultimately land in Washington to present the patent papers.

There follows a series of spectacular reports that later are uncovered as hoaxes: a farmer sees the lighted ship descend at night over his cattle pen, observes “horrible” jabbering entities within its gondola windows, and watches them yank a cow from the pen. He fails to free the animal and it sails off with the rapidly ascending vehicle.

While untrue, this tale strangely presages a well-known connection between cattle abductions/mutilations and UAP activity that has occurred from the 1960s to the present.

In the second hoax, a “judge Procter” claims an airship crashed into his windmill and exploded on his property bearing one dead pilot “obviously from the planet Mars.” The report maintains that the population of Aurora, a struggling town, supposedly scoured the wreckage area, picking up fragments of the strange metals and viewing the body of the astronaut, which is buried with a funeral in a cemetery. Telegraph operators pick up the story and pass it along, knowing it is a hoax. The supposed grave is looted and its headstone stolen. Proctor’s relatives and neighbors eventually admit he made up the story: there was no explosion and the judge didn’t even have a windmill on his property. Still the story is recycled to this day, and people visit Aurora looking for the “Martian” grave. Of course, these crazy believers think Proctor’s relatives are lying to cover up the truth–and get people to stop digging up their damn cemetery. Hint not taken, regardless.

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Although a portion of the reports was shown to be examples of “yellow journalism” to sell papers, these invented stories were spun from a core of researched sightings by impeccable witnesses. Hundreds of people of all walks of life saw the ships from differing angles on the same night in these main reports. The descriptions were uniform. Astronomers were consulted and ruled out known celestial phenomena in many cases.

——-

60 years later: UFOs (or Unidentified Aerial Phenomena, UAPs) appear in waves (“flaps”) across the world, chiefly among them cigar-shaped vehicles that could be said to resemble the 1890s airships. “Ghost rockets,” at first believed to be Soviet V-2 tests, were sighted thousands of times in Scandinavia from 1946 to 1948. According to American intelligence reports, the USSR might have been test-firing such weapons, but the CIA analysis was inconclusive. Many times these objects were seen flying in groups and horizontally and crashes were reported that turned up no debris…

Although the term “flying saucer” became the American norm for UAP by a quirk due to a 1947 witness’s metaphor for the objects’ motion (“like a saucer skipping across water”) there has always been an individualized variety to their appearance. Statistically, though, most of them are cigar or globe-shaped.

tr33tr32

-Roughly 85 years after the Airship Wave, huge lighted boomerang/triangle-shaped vehicles begin to exhibit the same brazen low-flying behavior, mostly in the Hudson River valley 1981-1987 and Belgium 1989-91. They continue to be seen all over America and in NATO countries to this day. From the descriptions, the objects’ leading edge have prismatic lights that change shape, or the three lighted tips are the only illumination seen. There is almost invariably a red light in the center.

Some 20,000 people have seen these vehicles worldwide. The reason we have this 20,000 figure is that the objects remained in the air in both areas for many nights and for extraordinarily long time-periods. The triangles lingered long enough on the night of March 24, 1983 for hundreds of people to stop their cars along New York’s Taconic State parkway, for instance, to get out and watch them for upwards of 25 minutes. Police in Connecticut as well watched the object(s) for extended periods. So many New Englanders saw the object(s) that the reporting reached a critical mass. Hundreds then thousands of witnesses came forward from 1981-87.

Press conferences were called. The FAA and Air Force claimed that the lights were ultra-light aircraft “stunt-fliers” flying in formation. This explanation was thoroughly debunked; no such flights were ever discovered having been launched from any airport in the area. Such a feat would have been illegal at night and warranting prosecution, and the FAA should have—had they believed their own assertion—sought these pilots to prosecute them. But they did not. Nor did the Air Force or FBI.

In any case, ultra-light planes could not have aerodynamically performed as the described objects did. This applies equally to the “Phoenix Lights” incident of March 13, 1997 in Arizona. In that case, the official explanation was that flares had been dropped during an Air Force exercise. Thousands saw the row of lights moving vertically across the sky, including actor Kurt Russell, who was flying his son into Phoenix at the time in his own airplane and reported the object to the tower; they reported back to him that there was no traffic at that position. Many people reported more than one enormous boomerang-shaped object that had lights along its edge and blocked the stars as it slowly passed over. Arizona governor Fife Symington called a press conference a few days later and ridiculed the sightings, then years later admitted he had seen the object himself that night and believed it to be of extraterrestrial origin (much like the Kansas governor’s sighting in 1897, but this time with a cynical prelude).

The Connecticut State Police Department, the Belgian Air Force (and, I suppose, Fife Symington) are the only official institutions and persons to publicly acknowledge the triangular crafts’ existence. They continue to be seen all around the world to this day.

 

Airship Pilots: 1896: as noted above, the quasi-dirigible airships were occasionally seen on the ground being repaired by crews.

—In one of these episodes, two young bearded men, a silent woman, and bearded old man dressed in normal clothes were encountered in locations a thousand miles apart independently reported by different newspapers. This would lead one to rule out a hoax or fabrication—unless there was a joint effort between newspapers via telegraph to concoct a hoax. But back then the wire service was used almost exclusively for hard news, and that such “fanciful” reports would not garner the dollar-valuable time of transmitters. It would have been too involved to send a detailed report by telegraph, and to what purpose?

—Another encounter details a “swarthy” crew speaking German; a third a crew of “Japanese”-appearing pilots who spoke nonsense.

—A few people including a reporter claimed to have been taken aboard and transported hundred miles from their hometown. Other witnesses were offered trips, but refused. Some were allowed to inspect the vehicle. In one case, a man stumbled across the landed craft in a field, conversed briefly with the wary crew, and was about to leave the area when the aeronauts began to argue in a foreign language. The witness was then invited to dine with them. Repairs continued while they ate. The crew quickly bade him farewell and launched.

He subsequently believed the meal was planned to delay his going to report the landed craft.

Airship origins: The Silent Inventors: The supposed “inventors” were always fronted by “respectable people” to be the public representative for an unnamed inventor or group who claimed to have perfected air travel.

Whether real, fabrication, hoax, shared hallucination, all these tales had a definite effect on the public’s imagination. The stories embodied a sense of expectancy towards a new technological age—the age of flight.

Origins: The Flying Triangles: 1981-present: People mostly believe the lighted triangular craft are either secret government vehicles or of extraterrestrial origin; others maintain they are holographic illusions generated by the U.S. military as “psychological tests” on the public. Yet others think the triangles are interdimensional machines, or even time machines from our future.

“Contactees” and UAP investigators have both attempted to explain the craft and their “occupants’” purpose. Narratives have evolved over the decades since their appearance. People have invented origin stories for them—calling them the “Aurora” or “Astra” or “TR-3B” that use layered rings of superconductive materials through which magnetized mercury spins, creating a field that reduces the ship’s mass to near zero, etc.

It is always a whistleblowing “inside source” that has told some UAP “researcher” of their existence—much like the position into which the “upstanding citizen” officials who fronted for the inventors a century ago were compelled.

I tend to believe these are secret government craft: very rarely do they interact with witnesses or produce the radiation/EM physical effects associated with “classic” UAPs (local animal agitation, electrical interference, witness nausea, headaches, burns, actinic blinding, telepathic messages, concurrent “entity” sightings). They have never been seen on the ground. The triangles merely loiter in the sky, performing impossible aerodynamic feats, send down light beams and red “scout” orbs out into the sky that return.

To me, the most likely possibility is that these vehicles are a trump card the US “shadow military” has been holding for decades for the eventuality of a DEFCON 1 situation of active nuclear hostilities. Although the triangles have never demonstrated weapons capability, by their reported astounding aerial behavior these vehicles could easily travel into any hostile “denied access” area in the world. They appear to have cloaking and “total informational surveillance” capabilities as well (in dozens of instances witnesses have reported blinking headlights or flashlights at them and the vehicles respond back by instantly flashing back).

One of the “they’re aliens” camp’s objections to the shadow military hypothesis is that our government would never risk civilians’ safety by flying over populated areas, or risk the crash of such an advanced craft. They minimize two important facts, however:

1) the US government’s long, documented history of using the public as unwitting guinea pigs in experimentation, thus the military wouldn’t care if the vehicles generated physical, sociological, or psychological side effects; they would indeed be studying these effects in secret—see this: https://en.wikipedia.org/wiki/Unethical_human_experimentation_in_the_United_States

2) the government has proved itself capable of securing areas during test malfunctions and instituting more or less successfully ambiguous cover stories for secret projects for 70 years, since the Manhattan Project.

This “dark military” theory implies there would be secret security teams in the area ready to deploy within seconds of vehicle failure in order to cordon off the area during the sighting windows.

The ET proponents also ignore plausible conjectures about the machines:

Perhaps the craft have redundancies in their design that render them “crash-proof,” making 2 above unnecessary. Perhaps they are programmed to immediately traverse space to hover over the nearest large body of water if their engines/field generators even hint at failure. This is backed up by the fact that many times they have been spotted loitering over reservoirs and lakes—in several cases taking in water by way of “hoses”. There also is a long history of one or more–sometimes a dozen–helicopters seen in the vicinity of these vehicles. Here is as good an “authentic” 2008 film of a “TR-3B” loitering in the sky as can be found in the YouTube wilderness of fakery:

Perhaps in addition to an anti-gravity field, they also possess “sonic dampening bubbles” that keep the ostensibly loud sound of the craft to a minimum to silent. The landscape beneath them has never been affected by exhaust streams. Perhaps their exotic propulsion system requires no combustion at all, thus no nozzles, exhaust, rotors, or the sound of turbines we associate with airborne craft.

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Of course this is all near-worthless speculation. I’m not interested in proving the existence of the airships of 1896-97. If even one of them were real, that would be enough to throw a wrench into aviation history.

The existence of these gravity-defying triangular craft, on the other hand, has been established beyond any reasonable doubt. What is interesting is that the two phenomena have mythic and psychological similarity in the effects on the public:

-They challenge the accepted laws of physics of their days.

-They were confined to “flap” areas for periods of two to three years of concentrated activity in which thousands of people saw them.

-Their creators wish to remain anonymous.

-Through this secrecy, they become objects of paranoid imagination.

-They maintain the sense of mystery about the “affairs of humankind” with regard to “shadow government,” secret societies, and technology—that magic is more than just possible, but real.

These fulfill unconscious longings. It is becoming accepted by people of all walks of life that our civilization is at a tipping point of collapse. It is rapidly approaching a point of being out of the control of individuals and even organizations. The triangles, like all UAPs, fulfill an emotional and almost spiritual need in a crisis time: they elicit a sense of expectancy of a new technological age: the age of interstellar flight/extraterrestrial contact.

But after all this: why were identical black flying triangles reported in Baltimore in 1949? And then this:

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For more information, see David Marler’s Triangular UFOs: An Estimate of the Situation,  CreateSpace Independent Publishing, 2013

Daniel Cohen: The Great Airship Mystery: A UFO of the 1890s, Dodd, Mead, 1981

Jerome Clark: The UFO Encyclopedia: The Phenomenon from the Beginning, 2 Vols., Omnigraphics, 1998.