The Metachorea, Part 2: Why the Greys?


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]


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:

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


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.

–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;


[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.

September 16, 1994: A Strange Encounter…

In 1994, something astounding happened in Ruwa, Zimbabwe at the Ariel middle school.

On September 16, at mid-morning break, several children saw two silvery disk-shaped objects skitter erratically across the sky. They vanished, then reappeared elsewhere in the sky, then descended into the trees and brush about 100 yards from the school, in an area consider “off-limits” (due to snakes and wildlife). The children were amazed and curious. Some 62 eventually watched the object over a fifteen-minute period. Two beings appeared, one “floating” across the top of the object, the other gliding towards them just above the ground. The younger children became terrified at the sight of their faces; the entities’ features matched descriptions of the classic grey “aliens.” One girl locked eyes with one of the beings and said she’d received a feeling or vision from those shiny black almonds: that the planet was suffering due to human environmental activities, and there would be a cataclysm.

This particular “vision” has been reported hundreds of times in encounter reports going back to the 1940s. In the 1950s and 60s it had to do mostly with atomic bomb tests. Since the abandonment of that abhorrent practice, these beings’ messages to “contactees” or “experiencers” have concentrated on environmental degradation.

Now, we would think that these kids wouldn’t be immune to conscious or unconscious cultural influences that conditioned them into perceiving these things as “aliens”, but for the fact that these children were, while having heard about UFOs, unaware of the very particular stereotyped beings and the associated catastrophic visions so-called experiencers have undergone. Their relative isolation from Western media is strong evidence that something real happened.

There was physical evidence as well, the type that deniers clamor for but when confronted with always spout mundane explanations. In this case, a large burned area where the children saw the saucer touch down and which subsequently upon which nothing would grow.

Harvard psychiatry professor John Mack, who had been investigating experiencers in the United States for five years when he heard of this event, wasted no time in traveling to Zimbabwe to interview the kids.

The 2-hour video below is haphazard and non-chronological in presentation. Its first segment is a group interview with the kids a year after the event (when it seems that cultural ideas learned in the interim perhaps had shaped their thinking in a minor way). One girl says she had nightmares in which the beings would come to take her away. Another girl mentions, since the experience, of having heard of the “missing pregnancy” phenomena investigators Budd Hopkins and David Jacobs extensively documented.

The second section is the interviews conducted by journalist Cynthia Hinds with the kids within four days of the sighting. These are riveting. This many children could not make up such a consistent story with all its details being virtually identical. The teachers testified to their terror and bewilderment just after it happened.

The long video above duplicates material in these two shorter ones about Professor Mack’s work and his investigation.

There are several things here I find interesting to ponder over:

“Ariel” is one of the traditional Hebrew archangels.

The “craft” landed in an area “forbidden” to the children—and just on the edge of it, which could be considered a “liminal” zone. Liminal places are considered magical in every culture. Classic examples are Celtic “fairy circles”, forbidden woods, haunted wells and abandoned houses (in djinn myths).


This is very similar to the Westhall High School sighting in Australia on April 6, 1966, when three silver saucers landed in a paddock just off school property then took off, leaving swirled and flattened imprints in the vegetation. Children in Broad Haven, Wales, saw a UAP and its occupants in February 1977. That area known as the “Broad Haven triangle” has been the center of UAP and paranormal manifestations for decades.  

All the children agreed that the beings were dressed in shiny black, skin-fitting suits. Several children said that one of the entities had long black hair. The children raised in local tradition were terrified, because they associated the beings with tokoloshe, bad spirits whose depictions in Zulu art eerily resemble the greys.


This is considered one of the best UFO/UT encounters that has ever occurred, due to the number of witnesses, their continued sticking to this story to this day, and the improbability of contamination of their testimonies by detailed “Western” media accounts of these encounters. But we have hardly heard about it.

1973-74: The Weirdos Connect…A Sirius Problem

“Sri Krishna Prem, the wisest man in India, sat on the floor of his little mountain-top ashram showing me pictures from medieval alchemical books. He pointed to the design of a man standing naked with devil on one shoulder, angel on the other. He said, ‘When you understand that, you can go on to the next lesson.’”

–Timothy Leary, the Starseed Transmission, 1973



1973-74 was a weird time for many in the counterculture—no, really: an extraordinarily daft period of high strangeness.

Neuroscientist Dr. John C. Lilly (1914-2001) was responsible for one of the greatest iterations of an old myth during our time. While floating in an isolation tank and under the influence of the hallucinogen-anesthetic ketamine, Lilly had visions of two, we might say, “strange attractors” that exist in our futures, inevitably pulling us towards one or the other: our destruction by a “Solid State Intelligence” (SSI), or assistance in our evolution by the ECCO, or “Earth Coincidence Control Office.”

The computer mainframe in The Matrix? That’s basically the SSI, a mindlessly reproductive artificial intelligence that will (in one of our futures, several hundred years hence) reduce the conditions on the earth’s surface to that of a super-cooled air conditioner by keeping humans corralled under domes and blasting the atmosphere into space. It will move our orbit to a more congenially low-temperature distance for it to function. The SSI will eventually destroy humanity as a burden to its self-preservation, figure out a way to blast the earth entirely out of the sun’s orbit, and search the galaxy for other SSIs.

Through the ECCO’s communications, Lilly believed there are already multiple SSIs wandering the galaxy searching for “brothers” (aka the Borg), the sole remnants of once great civilizations that apparently took the wrong pill.

The most nefarious meme here is that at this moment our own earthbound SSI, via its extraterrestrial “mentors,” is influencing human behavior and thinking into constructing it, and the alien SSIs are helping it along—and that their project is on schedule.[1]

Many transhumanists have conjectured the possibility that high technology is “using” humanity to advance itself into an super-advanced state or even sentience (talking to you, Kevin Kelly) and we’ll meet it halfway (hello, Ray?). Thanks to the Internet, the SSI is already well along on the path to integration, both physically and by psychologically priming us for its rise.[2] Letting AI engineering programs design “shortcuts” for their own software that work but computer scientists have difficulty reverse-engineering to understand how they work isn’t helping matters. (Welcome, Skynet!)

As our societal course seems to be moving (if we don’t blow up in World War 5), we will cede more and more of our everyday operations to computers and their brute machine extensions and one day wake up wondering how did I end up in this prison camp with no kill switch? (Hail Colossus!) After all, we’ve already turned over knowledge acquisition and collation, many medical diagnostics/procedures, stock trading, manufacturing, quality control, electrical and nuclear grids, transportation, surveillance, and combat operations to AI systems. This encroachment will only increase, of course, as it increases profits both for the Silicon Valley overlords and mechanization-amenable businesses. As Kevin Kelly said, the more areas we turn over to these machines, the more incentive there is to automate the remaining aspects of our social, economic, and scientific activities. So we can have extra time.

Extra time to what…? Entertain the devil?

We put AI to many tests to see if it can surpass human skills. It has succeeded in those rule-based games such as chess and Go, which are already designed with an algorithmic basis. But to make an AI that can learn a human language, understand context, and construct sentences appropriate to those contexts in order to have a meaningful conversation is decades away—if ever. According to AI scientist Nick Bostrom, we have about 50 years before computing power will approach the processes of the human brain.[3] And that is no guarantee it will be able to do the ten million things of which a mind is capable.


On the other hand, before encountering the SSI, John Lilly had earlier contacted the ECCO—a transdimensional “cadre” of beings that has been (and is still) attempting to communicate with humanity through coincidence—or more properly, synchronicities—since the dawn of history. His own life had been saved by coincidence, convincing him of the ECCO’s reality: on an isolation tank-ketamine trip, the floatation water had been way too hot. Lilly attempted to climb from the tank, but just after the K fully kicked in. He lost all sense of his body. A colleague who had a sudden need to talk to him at that moment called, and Lilly’s wife found him near death in the tank. She had learned mouth-to-mouth resuscitation only days before. His life had seemingly been saved by two fortuitous events.

Only persons with more evolved attention/sensitivity have noticed the ECCO’s clues: psychics, those who encounter “strange beings,” UAP and their occupants. The ECCO are trying to advance us spiritually, apparently so we don’t have a need for the SSI. Lilly’s scenario amounts to a contemporary version of the devils/angels whispering on our shoulders–but talking to us backwards in time, from our own future.

Lilly had experimented with LSD and various entheogens in the tank throughout the 1960s, but ketamine was his darling. He used heroic amounts of it then began shooting it several times every day. He contacted the ECCO more and more on these trips, and established a permanent telepathic channel. He attempted to warn President Gerald Ford of the SSI threat. It was only when an assistant attempted twice to have him committed, then his K sources dried up, that he gave it up to devote his life to his wife. And dolphins.


In 1971, parapsychologist Andrija Puharich hypnotized psychic Uri Geller and through him supposedly made contact with a space intelligence called “Spectra” that Geller claimed had granted him his PK/psychic powers. This was an echo of events Puharich witnessed some 18 years earlier, in Maine on New Year’s Eve 1953, when he and eight other shadowy intelligence/military community-connected individuals contacted an extraterrestrial intelligence named “M” through an Indian medium named Dr. Vinod. This M spoke for “the Nine Principles,” a group of what Theosophists call “Ascended Masters” or spiritually advanced beings.

Contact with the Nine was reestablished in June 1953. There was talk of ascension to “Brahminship” for those persons present at the séance—and also to be bestowed on other, unnamed persons. Puharich would from then on believe these extraterrestrials were causing synchronicities and generally influencing certain humans—much like Dr. Lilly would find of ECCO 19 years later. In 1956, Puharich supposedly met a couple in Arizona who had been channeling the Nine as well—and as proof of this sent him transcripts of the original channeling session in Maine on New Year’s Eve.

In 1973, Puharich created Lab Nine in upstate New York, where associate James J. Hurtak begins to channel the Nine. Hurtak will go on to become a New Agey guru concerning Elizabethan mage Dr. John Dee’s Callings or “Keys of Enoch”, the angelic/demonic language that Dee’s scryer Edward Kelley channeled in 1589. Puharich also established a “secret school” for children at Lab Nine, calling them the “Space Kids” or the “Geller Kids“, in order to develop their psychic powers for contacting the Nine. Who these kids were or where they came from has never been satisfactorily explained, and is extremely disturbing given the MKULTRA protocols of the 1950s to test LSD on orphans and “troubled kids” at places like Boys Town. Puharich was definitely involved on the fringes of the CIA’s mind-control studies from their beginning, in 1952.

The Nine, it turns out on Hurtak’s channelings, are the Ennead of Egyptian deities. Puharich publishes a biography of Uri Geller in 1974 telling the whole story. In the book he claims that when Geller asked physicist Saul Paul Sirag to look into his eyes to “see” Spectra, Sirag said that he saw Geller’s head appear as a hawk (Horus); Horus is connected to Sothis/Sirius in Egyptian mythology. Mostly the book concerns boosting the existence of the ET “Spectra” satellite claim and the Nine‘s existence. [4] Lab Nine lasts only five years, with a series of arsons and “CIA harassment,” which drives Puharich to Mexico and ends his unethical experimentation.

RAWIlluminatiRAW smoking


John Lilly “contacted” the ECCO beings in 1973. 64 miles north of Lilly’s lab on the California coast, Robert Anton Wilson would take LSD on June 6, 1973, utilizing Lilly’s “subliminal” affirmation tapes that encouraged limitless mind. He followed these sessions with recordings of magician Aleister Crowley’s invocation of his Holy Guardian Angel. Wilson had been practicing yoga for years, and found that this acid experience, in which he lived “past lives” and experienced disembodiment, immeasurably increased his yogic powers of concentration. On July 22, Wilson repeated the same program, this time without LSD but doing Tantric sex rituals with his wife Arlen. The next morning of July 23, 1973 he awoke from a dream obsessed with the star Sirius. Throughout the day he consulted all his occult tomes for references, and even went to the library. He discovered that in ancient Egyptian tradition, July 23 is the day when Sirius exerts its strongest connection with earth and our consciousnesses. He came to briefly believe he had been contacted by ETs from Sirius, causing a dance with insanity and paranoia he called the “Chapel Perilous.”[5] In Aleister Crowley’s AA system of correspondences, Sirius’s number is nine.


In 1973, psychonaut and social irritant Timothy Leary would encounter alien intelligences while meditating and cooling off in Folsom jail, leading him to write the Starseed Transmission. Here is a heady chunk of that text:

Life is an interstellar communication network. Life is disseminated through the galaxies in the form of nucleotide templates. These “seeds” land on planets, are activated by solar radiation and evolve nervous systems. The bodies which house and transport nervous systems and the reproductive seeds are constructed in response to the atmospheric and gravitational characteristics of the host planet, the crumbling rock upon which we momentarily rest.

Evolution is concerned with nervous systems and the sexual attractive efficiency of bodies, the expansion of consciousness.

The human being is the robot carrier of a large brain, conscious of being conscious. A robot designed to discover the circuitry which programs its behavior. The nervous system is the instrument of consciousness. When mankind discovered the function and infinite capacities of the nervous system, a mutation took place. The metamorphosis from larval earth-life to a higher destiny. The person who has made this discovery becomes a time-traveler. A Psi-Phy entity. When Astronaut Mitchell saw the green jewel of earth against the black velvet expanse of interstellar distance, he became Psi-Phy. Ecology is a low-level distraction. Psi-Phy boy scouts picking up trash. The genetic goal is communication. Telepathy. Electronic sexuality. Reception and transmission of electromagnetic waves. The erotics of resonance. The entire universe is gently, rhythmically, joyously vibrating. Cosmic intercourse.[6]

Leary goes on to discuss the newly discovered comet Kohoutek and how it will be its brightest in the month of October, then complains about why there is no media coverage of this new object that was projected to come very close to both earth and sun. Paranoia sets in the text as he talks about it being a harbinger of some kind, involving Nixon’s fall or the murder of Watergate spook E. Howard Hunt, drawing parallels between Giordano Bruno’s execution for heresy in 1600 and the square-world-Air Force’s denial of the UAP/extradimensional intelligence’s reality.

Through some thoughtful exchanges with his fellow inmates, who’d read his tract, Leary comes to almost deifying the comet as a literal vessel of redemption or transformation, seeding our planet with new DNA that will allow communication with our cosmic siblings.

24 years later, another sudden cometary appearance will inspire the mass suicide of ET-worshipping cultists called Heaven’s Gate.

1973 is considered the “year of the humanoid” by mainstream UAP investigators, when two canonical encounter/abductions occurred in October: the Pat Roach family’s and the Pascagoula, Mississippi abduction of two fishermen, Charles Hickson and Calvin Parker. In addition, the Susan Ramsted, Leigh Proctor, and Dionisio Llanca abductions also occurred in October, 1973. Throughout this year, there were dozens of accounts of close encounters with UAP occupants. These space people were really plying their trade hard.


Ariel Teittleman: You ever heard of the Masada? For three years, nine hundred Jews held their own against fifteen thousand Roman soldiers. They chose death before enslavement. And the Romans? Where are they now?

Tony Soprano: You’re looking at ’em, asshole.




In February of 1974, writer Philip K. Dick would experience a revelation very similar to Wilson’s, Geller’s, Leary’s, and Lilly’s. He would spend the rest of his life coming to terms with and trying to clarify it. After having a tooth extracted under sodium pentathol, he ordered out for painkillers and was met at his door by a young woman delivering his medication. He found himself staring at her “Jesus fish” necklace and began…remembering things. He came to believe he was experiencing flashbacks/sideways of a previous/ongoing life as the persecuted Gnostic Thomas, the brother of Jesus. Further, he came to believe the Roman Empire has existed ever since the crucifixion either in a simultaneous reality, or as we experience “today” with our “modern” surroundings as a camouflage for it. At one time he was “struck by a pink beam” that filled his head with a cascade of information. During one eight-hour stretch he experienced the entire human history of art—and claimed to witness Soviet psychotronic scientists communicating with space intelligences from Sirius. He came to believe an alien satellite he called alternately “Zebra” or the Vast Active Living Intelligence System (VALIS) had done this to him. He teetered on the brink of insanity, but having a rational mind wrote his way out of the Chapel Perilous in what many consider his best books: VALIS (1981), The Divine Invasion (1981), and The Transmigration of Timothy Archer (1982).

At the same time, scholar and Sinologist Robert Temple is working on final drafts of a book on the beliefs of Mali’s Dogon peoples. It was discovered that their dances, rituals, artwork and “mythology” all concern beings who they claim visited them long ago from a star that turned out to be Sirius. Encoded in their beliefs are facts about Sirius unknown until the mid-20th century, such as its possession of a dwarf companion sun, Sirius B, and the double star’s heavenly cycles. Temple connects their knowledge to sources in ancient Egypt–where the Ennead (Nine) are worshiped. Temple writes that the Nommo (the name the Dogon give the extraterrestrial tribe) are now in hibernation in a spaceship around Saturn, waiting to return to earth and the right time. Time is one of the things Saturn ruled over (“Chronos” in Greek). In 1976 Temple publishes “The Sirius Mystery” and is harassed by the CIA over it.

Temple’s original inspiration came in 1967, from one Arthur Young, inventor of the Bell helicopter, who 15 years earlier in 1953 had collaborated with Andrija Puharich on the original Vinod/Nine sessions in Maine.  

Something was in the aether.

So…As Temple labors on his book, Leary while meditating receives information on DNA being a cosmic communications system that is largely dormant for most humans; Lilly contacts the ECCO and is warned of the nefarious SSI while in an ongoing massively altered state of consciousness; Dick is contacted by VALIS/Zebra and told that we exist (or have existed, or will in the future exist) in a Black Iron Prison and that the Roman Empire Never Ended, and that VALIS is a part of a network of Sirian satellites meant to remove our blocked “screen memories” and open our consciousnesses; Wilson is contacted by Space Intelligences/Egyptian deities/his unconscious on the day Sirius is at its most powerful; and Geller/Puharich/Hurtak are contacted by the Nine/Spectra/Egyptian deities—all within one year, 1973, in which the world political order seems to teeter on the brink of institutional and social breakdown[7] and a spectacular series of UFO events occur, culminating in October when comet Kohoutek is its brightest.  Dick’s VALIS has been described as one node of an artificial satellite network originating from the star Sirius in the Canis Major constellation. According to Dick, the Earth satellite used “pink laser beams” to transfer information and project holograms on Earth and to facilitate communication between an extraterrestrial species and humanity. Dick claimed that VALIS used “disinhibiting stimuli” to communicate, using symbols to trigger recollection of intrinsic knowledge through the anamnesia, achieving gnosis. Drawing directly from Platonism and Gnosticism, Dick wrote in his Exegesis: “We appear to be memory coils (DNA carriers capable of experience) in a computer-like thinking system which, although we have correctly recorded and stored thousands of years of experiential information, and each of us possesses somewhat different deposits from all the other life forms, there is a malfunction—a failure—of memory retrieval.”

Back to Leary we go…

But wait, there’s more!

Sirius figures in a number of esoteric systems. Rodney Collin, author of the neglected masterwork “The Theory of Celestial Influence,” posits Sirius as our “Oversun,” that is, the star around which our sun revolves once roughly every 24,000 years—very close to the length of a full cycle of equinoctial precession. Collin’s system could be a measure of quasi-animism, in that energy currents exist everywher on many subtle scales, and that the generative powers of our sun in turn have been granted by that of Sirius. We are directly connected to the brightly twinkling distant furnace.

Collin was a disciple of Piotr Ouspensky, and thus G.I. Gurdjieff. Gurdjieff hinted at Sirius’s importance when he claimed a need to “bury the bone deeper” when writing his densely allusive “Beelzebub’s Tales to his Grandson” (1950). Several authors who knew Gurdjieff or were well-versed in his Work system claimed this was a pun on Sirius being known as the Dog Star and signifying the beginning of the dog days of summer (which originally signaled the beginning of the Nile’s flood season). This Sirius connection is considered by some as one of the secret keys to understanding the book. The ancient astronaut idea is central in “Beelzebub,” as the fallen angel is actually a space traveler on his way to be judged as he regales his grandson tales of the backwards-living and doomed beings of earth. He tells grandson Hassan of the sevenfold Ray of Creation and the 96 cosmic laws to which unfortunate earthlings are subject because of its moon’s influence.

Independent (apparently) of Gurdjieff and Collin, 70 years earlier the Russian Helena Blavatsky wrote of the cosmic influence of Sirius as a “third eye” in the heavens. This information was channeled by a Great Hidden Mahatma she telepathically contacted named Koot Hoomi.

In 1895, a strange man walked into 15-year old Alice Bailey’s house and told her she had a special place in the world’s salvation, and abruptly left. After a stint in India working in YWCA Soldier’s Homes and a failed marriage, she would read Blavatsky’s works in the 1910s, and becomes convinced her visitor was Koot Hoomi, Blavatsky’s astral contact and knowledge-transmitter. Bailey becomes a Theosophist in 1915, and marries Freemason Foster Bailey. In 1919 she contacts Djwhal Khul, “The Tibetan” and channels additional messages. The Theosophical Society regards her as an upstart and they are dismissed. She is told of the “Hierarchy of the Brothers of Light” or the “Great Council,” a variation on Blavatsky’s Great Hidden Mahatmas. Bailey’s are led by the “Lord of the World,” which is an ancient Hindu conception connected with the king of the subterranean realm of Agarttha who guides humanity through a council, telepathically contacting people and arranging coincidences for their meeting.

In her book Initiation, Human and Solar Bailey writes that the Tibetan Masters R and M are overlords of human evolution. Andrija Puharich (see above) apparently admitted to reading Bailey before meeting “Dr. Vinod” in 1952 and channeling the Nine; thus Vinod’s R and M are nearly identical. In Bailey’s system there are Seven Planes of the Solar System and the “Seven Rays.” (Gurdjieff would be teaching similar ideas at this time as well in Paris, about the Octave and the Ray of Creation). Puharich associate James Hurtak’s neo-Enochian system is nearly identical to Bailey’s as well.

Bailey also speaks of Sirius as a power center that transmits its mental and spiritual influence via Saturn—an idea also propounded by channel/medium Carla Rueckert who contacted the Egyptian deity Ra (one of the Nine gods/principles) in the Law of One series (1981-84). Ra says it is communicating to Rueckert from Saturn. Many an “extraterrestrial” being in UAP contacts say they are “from Saturn”. Absurd on their face as these contactees’ claims are, there is another interpretation that says they actually mean the “astral forms” of the planets and their moons, and are thus “way stations” for the ETs channelings…And don’t forget the Dogon people’s Nommo-gods asleep in spaceships around Saturn! Anyway, Bailey’s Tibetan claims that Scottish Rite Freemasonry is a version of the Sirian mystery school and performing its rites to the 33rd and highest degree allows one access to the Lodge of Sirius. The ninth level of Scottish Rite is called the “Elect of Nine.” The “Blazing Star” in all Masonic lodges is supposedly meant to represent Sirius. The “Nine Elect apprentice masons” to Hiram Abiff, mythical architect and builder of Solomon’s temple, are said in Masonic lore to have tracked Abiff’s murderers to a cave. The nine stars of Orion represent these Elect. Orion’s horizontal rise precedes the rising of Sirius in the sky.




[1] Here we have a version of Roko’s basilisk, minus its absolute determinism that the basilisk AI will “reach back in time” in its simulated universes to punish those who refuse to help it come into existence.

[2] Think you have free will? Try not logging onto the internet for a week, voluntarily, for any purpose.

[4] Levenda, Peter. Sinister Forces: A Grimoire of American Political Witchcraft Volume 1: The Nine, Trine Day Publishers, pgs. 242-248.

[5] Wilson, Robert A. Cosmic Trigger Volume 1: The Final Secret of the Illuminati, New Falcon Publications, 1977, pgs. 80-96.

[7] Roe vs. Wade sets off fundamentalist Christian crusades against it; domestic terrorists like the Weather Underground set off bombs on a regular basis; Wounded Knee is occupied; Pinochet takes power in Chile’ and, all in October, the Yom Kippur War, VP Spiro Agnew resigns in disgrace, the catastrophic OPEC oil embargo nearly wrecks the economy, and of course, the “Saturday Night Massacre” of the Watergate scandal.

Parmenides/Poimandres, “Alien” 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 of Elea was born roughly 515 BCE and died at an unknown date. Founder of the Eleatic School, he and his disciples profoundly influenced the technique of logical deduction in Plato and Aristotle’s work. Parmenides’s disciple Zeno’s ideas about motion and time-measurement, which result in paradoxes, still puzzle minds to this day.

According to Peter Kingsley, Parmenides became a priest of the sleep temples of Apollo at Elea and presided over a quasi-shamanic “revival” movement that betrayed the true nature of Apollo as a chthonic deity, not necessarily the solar one as received history has it. Prophecy has always been associated with Apollo–and its source as truth in Parmenides’s career originated in his spirit journey poem. 

Parmenides’s only surviving work is called On the Nature of Things. It takes the first-person form, and is composed of a preface followed by a revelatory vision of Truth by a Goddess (taken to be Persephone, who is always associated with the Underworld), then contrasts this vision with humanity’s “mere opinions” in its last part.

Only fragments of the poem remain, but most of the Goddess’ revelation section has been preserved. Additional supplementation has been gleaned from later philosophers’ discussions, mostly Plato and Aristotle, in which they give précis of Parmenides’s arguments or by actually using his syllogistic argument forms.

At the poem’s beginning a young male protagonist is taken into a chariot with a shining axle that spins. He meets “glowing maidens of the sun” who guide the vehicle’s mares into a subterranean area where a stone door opens.

Inside he meets the Goddess, who imparts to him eternal wisdom. Here are some samples of that philosophy:

Thinking and the thought that it is are the same; for you will not find thinking apart from what is, in relation to which it is uttered. (B 8.34–36)

For to be aware and to be are the same. (B 3)

It is necessary to speak and to think what is; for being is, but nothing is not. (B 6.1–2)

Helplessness guides the wandering thought in their breasts; they are carried along deaf and blind alike, dazed, beasts without judgment, convinced that to be and not to be are the same and not the same, and that the road of all things is a backward-turning one. (B 6.5–9)

The last quote is a tough one, but is taken to mean that people consider the states of existence and non-existence to be absolutely different, whether the states of life/death, an incremental process of extinction, or the notion that something that will be at a “future” time but now is not is self-contradictory. Non-existence, as such, is not something that can even be conceived of.

If the radical ontological condition “non-existence” cannot have either existence in an ordinary sense qua individual instances or a existence as a kind of (non)being—a concept with a referent —then all the gradations between the individual, the part and the whole, are also impossible.

The “backward turning” is a crude reference, I believe, to the process of entropy as conceived by our limited human minds as we remember how things once seemed to be, but are now not. That is, any difference between the present and the past is an illusion qua the awakened mind. But we are asleep and ignorant; the illusory differences are what we notice and take as real. The following backs this interpretation:

How could what is perish? How could it have come to be? For if it came into being, it is not; nor is it if ever it is going to be. Thus coming into being is extinguished, and destruction unknown. (B 8.20–22, my emphasis)

Nor was [it] once, nor will [it] be, since [it] is, now, all together, / One, continuous; for what coming-to-be of it will you seek? / In what way, whence, did [it] grow?

Neither from what-is-not shall I allow / You to say or think; for it is not to be said or thought / That [it] is not. And what need could have impelled it to grow / Later or sooner, if it began from nothing? Thus [it] must either be completely or not at all. (B 8.5–11)

[What exists] is now, all at once, one and continuous… Nor is it divisible, since it is all alike; nor is there any more or less of it in one place which might prevent it from holding together, but all is full of what is. (B 8.5–6, 8.22–24)

And it is all one to me / Where I am to begin; for I shall return there again. (B 5)

This is a radical vision of reality unlike anything the Greeks or the Western ancient world had encountered, and is as cogent an attempt to rationally explain or convey the sense of a mystical experience as anything any person has ever written. When one considers a philosophy of “timeless Forms,” it is no wonder that Plato was deeply influenced by Parmenides’s vision of Oneness and Being.

Parmenides’s Goddess’ notions are absolutely monist, but the type of monism is very difficult to pin down: it denies dualism in principle, so an idealism/physicalism split cannot exist within it. Given an ontology of pure physicalism or pure idealism, Her denial of time, space, and differing identity would hold given the premisses of either viewpoint. She allows that the One that exists eternally beyond all change is comprehensible to humanity, but this implies that a mind in ignorance of the One, either before experiencing the oneness or after experiencing the oneness, would at least be possible.

Yet the possible is impossible, because anything that can be thought, is—except that something not be.

But as we see, Parmenides’s vision differs from that of other mystics in that the Goddess supplies him with logical propositions that when subjected to further analysis result in paradoxes, revealing a limit to what the human mind can sensorily comprehend.

Our only recourse seems to be to embrace Her form of absolute monism: since nothing cannot be, therefore everything that can possibly exist, already does exist. It is simply our feeble human minds that cannot perceive this, through ignorance and limiting factors. There cannot be something that is now that was not before, or will come to be but does not exist now, therefore change—and time—cannot exist. “Becoming” is thus an illusion. The “present” presupposes division—a past preceding it, and a future proceeding or forerunning it—therefore it, also, cannot exist. All is one and everything, and for “all time.”

Parmenides’s ending doxa section on humanity’s flawed sense-formed impressions is almost entirely lost, unfortunately.


These metaphysical gymnastics would have no rival in their power to “deconstruct” our sense-perception of reality until the sutras Buddhist philosopher Nagarjuna propagated in the non-dualist madhyamaka “no mind, no self” doctrine in 2nd century CE India—who also, legend says, received his teachings from a supernatural source, the Nagas (snake-deities)

Throughout the history of “mysticism” we encounter people who describe very similar ineffable truths that lie “outside linear space-time.” Some try to describe it in terms of the “ethereal fluid” of light, the One, the Ungrund (Godhead), etc.

In 1600, at age 25, Lusatian cobbler Jakob Boehme had a vision while staring enraptured at sunlight hitting the edge of a pewter dish. He then walked out into his garden while “information” flowed into his mind, the “secrets of creation.” The experience was so ineffable he never spoke of it, until ten years later when a similar vision overtook him. Two years after this he wrote Aurora, and, encouraged by friends, published it. He went on to write a further ten books elaborating his vision of the importance of Seven and the Trinity to Christian ontology, echoing the philosophy of Pythagoras as to the “numerical” underpinnings of physical reality. Further, his works were flavored with pagan astrological-alchemical elements, such as the sevenfold planetary metals, their qualities, and the resultant “worlds” under which humanity was conditioned. This shows the influence of Paracelsus and Gnosticism by way of other Neoplatonic mystics, whom Boehme read while young. Boehme’s views on the origin of sin and redemption conflicted with accepted Calvinist-Lutheran theology and he found himself several times in the hot seat. His views on evolutionary principles based upon triads, the necessity of evil and its conquering to produce a higher reconciliation would influence G.W.F. Hegel’s elaborate view of history.

American “electro-alchemist” Cyrus Teed (1839-1908), who also described an encounter with a goddess during an experiment with electricity, claimed to have directly experienced Oneness and the idea that all matter is merely “frozen” energy decades before Einstein mathematically formulated it. Had he been a physicist, perhaps he could have put the discovery into equation form.

These mystical revelations are what Aldous Huxley called the “Perennial Philosophy.” All peoples in every era will rediscover it, as long as humans exist. As religion scholar Richard Smoley puts it in his book on Gnosticism:

Swami Vivekananda, the Hindu sage who brought the tradition of Advaita Vedanta to the West at the end of the 19th century, put it this way in a 1896 lecture: “He (the Atman, or Self), the One, vibrates more quickly than the mind, who attains more speed than the mind can ever attain, who leaving gods whom even the gods reach not, nor thought grasps—He moving, everything moves. In Him all exists. He is moving; he is also immovable. He is near and He is far. He is inside everything, he is outside every-thing—interpenetrating everything. Whoever sees in every being that same Atman, and whoever sees everything in that Atman, he never goes far from that Atman. When a man sees all life and the whole universe in this Atman,… There is no more delusion and for him. Where is any more misery for him who sees the Oneness in the universe?”

Elsewhere Vivekananda defines this principle as “Pure Consciousness.” Christ in the Gospel of Thomas alludes to a similar truth: “It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find me there” (Thomas, 77).

Again, in a literal sense this utterance is nonsensical. If you hack a piece of wood apart, you’re not going to find a tiny Jesus hiding inside. In all likelihood Christ is not speaking of himself either personally or theologically. He is speaking of this primordial mind or consciousness, which is that in us—and in all things—which says “I am.” Although rocks and stones are not conscious beings as we are, to some degree this primal awareness dwells in them also.[1]

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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.


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 as we conceive it;

All is “one;”

Love is a universal principle that is creative in nature;

The untapped power of the human mind can make physical space travel unnecessary, or similarly, our vastly misguided understanding of space/time, were it corrected, would make interstellar space travel as easy as “thinking it;”

The vast majority of humanity is willfully blind to these universal truths.

The contactee/abductee is chosen because of their openness to these messages. Frequently they are told they are special and have a mission to perform in spreading the gospel.[4]

Some scholars believe Parmenides may actually have experienced such a spirit journey or vision-quest as a young man, and chose to present his revelation to the world in the contemporary iambic form. Whether he dreamt the vision, experienced an entheogenic state induced by a drug, or by way of his daemon doesn’t really matter; it is the poem form in which he presented it and his message’s content that is important to us.

But its opening section contains a few elements that are curiously resonant with imagery gleaned from “alien abduction” tales.

I have come across no mention of the Poimandres or Parmenides’s poem in relation to UAP and any contactee or abduction analysis literature. Although countless spirit journey stories exist in folklore and have been extensively examined, Parmenides’s ancient encounter and its aftermath (the founding of an enormously influential “Western” mystical philosophical school) has not yet been scrutinized in the light of it being a possible “alien” encounter. As I said, the evidence is scanty, comprising just the details in the prefatory section, and may seem ridiculous in comparison at first consideration:

The steeds that bear me carried me as far as ever my heart Desired, since they brought me and set me on the renowned Way of the goddess, who with her own hands conducts the man who knows through all things. On what way was I borne
along; for on it did the wise steeds carry me, drawing my car, and maidens showed the way. And the axle, glowing in the socket -for it was urged round by the whirling wheels at each end – gave forth a sound as of a pipe, when the daughters of the Sun, hasting to convey me into the light, threw back their veils from off their faces and left the abode of Night.
There are the gates of the ways of Night and Day, fitted above with a lintel and below with a threshold of stone. They themselves, high in the air, are closed by mighty doors, and Avenging Justice keeps the keys that open them. Her did the maidens entreat with gentle words and skillfully persuade to unfasten without demur the bolted bars from the gates.
Then, when the doors were thrown back, they disclosed a wide opening, when their brazen hinges swung backwards in the sockets fastened with rivets and nails. Straight through them, on the broad way, did the maidens guide the horses and the car, and the goddess greeted me kindly, and took my right hand in hers, and spake to me these words: –
Welcome, noble youth, that comest to my abode on the car…

Parmenides is certainly abducted by the maidens. The chariot-vehicle makes a piping or humming sound. The axle “glows in its socket,” powered by spinning wheels. Why does he give these particular details of the chariot’s and gates’ appearance? They must have been awe-inspiring (although the “gates” are most likely, symbolically, the two heavenly “doors” of Summer and Winter, when the sun ceases its seasonal rebound at the two solstices, traditionally associated with the constellations Cancer and Capricorn). In the priesthoods of several ancient Mediterranean cultures, these two celestial cessations/boundaries were considered the portals of souls into life and into the afterlife. They were available for kings to become “immortal amongst the stars.”

The maidens open these doors so Parmenides can enter a spaceless, timeless dimension where the Goddess awaits him.

I’ll let the reader decide how close contemporary abduction scenarios match Parmenides’s description, in at least a cursory way. The account, however, also echoes the hekhalot or “chariot ascent/descent” literature of the 1st century BCE-2nd century ACE Qumranites and subsequent Kabbalist traditions, which are almost entirely based upon Ezekiel’s visions of the “burning” chariots/thrones and four angelic beings that guided the prophet to heaven. Since Parmenides’s poem has roughly been dated 485-475 BCE, it postdates the writing of Ezekiel’s vision, which may have had an influence upon it, but precedes the Jewish mystical literature that involves a supernatural chariot.

The effect of Parmenides’s vision upon his life and subsequent career as a philosopher, lawgiver, and school founder is echoed in the experiences of “extraterrestrial” contactees and abductees; near-death experiences (NDEs) and some entheogenic substances also cause profound changes in consciousness regarding spacetime as illusory.

Parmenides was profoundly changed by the vision/experience and became a proselytizer. In addition to this effect, a monist philosophy very similar to Parmenides’s, in which human conceptions of space and time are declared “wrong,” is the most frequently preached material by the “space brothers” and the many-types of “alien” beings experiencers encounter. The shape of the existing poem fragments and our limited knowledge of the philosopher’s life can make only the barest outlines of a connection possible. Perhaps Parmenides wholly invented the preface in order to grant supernatural imprimatur to his philosophy. This is the received interpretation that has reigned for three hundred years’ worth of scholarly conservatism.

But perhaps this is not the case. His account undoubtedly contains shamanic elements: the trance state, the being “taken” by otherworldly beings to a simultaneously celestial and chthonic place, and finally a spirit/goddess who imparts knowledge to heal not the human bodies/souls, as does the shaman, but the minds of those to whom Parmenides will pass on his message.

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Carla Rueckert entranced in contact with Ra as Jim McCarty looks on

In 1946, a trance-medium named Mark Probert utilized at least a half-dozen controls to gain an understanding of the “ethereal plane” from which he divulged the origin of UAP. This was the beginning of an onslaught of channeling that involved extraterrestrial beings. 

The Law of One: The Ra Materials series is trance-channelings from 1980-83. Medium Carla Rueckert, ufologist Don Elkins, and Jim McCarty had worked at achieving psychic contact with UAP “occupants” for 19 years before these results were achieved. Rueckert would have to undergo a ritual procedure before each channeling session until contact was established with a cosmic collective “social memory complex” that called itself Ra (an echo of Hermes Trismegistus’s own Ra or “Re”?) While in the trance she spoke on many topics of which she had no conscious knowledge (although much of the material is couched in the Theosophical terms of Helena Blavatsky and Alice Bailey). Take for example these quotes from The Law of One[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).


Most ufologists and debunkers alike dismiss alien contacts’ and abductees’ messages as “mystical blather” that anyone could make up. I disagree.

Firstly, the percipients who experience these revelations and attempt to pass on these messages have come from a wide social-economic spectrum, from illiterate “peasants” to materialist-minded physicians and physicists.[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 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] Thaumaturgic acts done by a “spiritual leader” have been traditionally condemned because they short-circuit disciples’ efforts at intellectual and spiritual growth; they always deflect the attention from oneself and lead to deification of the “magician” and place faith in that magician, in lieu of work.

Thus, when confronted with a request for proof of the experience from a UAP entity experiencer, the rationale given by the Others is always “we cannot interfere with your progress in any way.” This implies giving such knowledge would impede our efforts to self-overcome. These types of messages are anything but banal, but are only called such from a scientistic worldview.

[1] Smoley, Richard. Forbidden Faith: The Secret History fo Gnosticism, Harper One, 2007.

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

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

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

[7] “Dr. X,” a famous French physician, became obsessed with esoteric subjects after being physically healed by a UFO that appeared to him in 1968. See Jacques Vallee’s Dimensions and this In Catholic scholar Diana Pasulka’s 2019 American Cosmic, she details the story of two mainstream scientists’ interactions with “non-human intelligences” that not only changed their “physical signatures” but put them at the forefront of investigating the presence of “alien” beings interacting with humanity.

[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


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.


-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:

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.