Gods, Spirits, Cosmic Guardians, 5


Process of Encountre



Altered States



Triggers and Catalysts







Process of Encountre


p. 180 Betty Andreasson

"the Andreasson abduction case is extremely impressive as it stands. ... the witness had a remarkable experience which transformed her life. ... . ... Betty ... had an experience ... which she was sincerely convinced was a visit from otherworldly beings ... and which did indeed have several features in common with other visits from otherworldly beings as reported by other witnesses."



Altered States


pp. 188-9 continuity of Otherworldly events

p. 188

"Flournoy, in his study of He'le`ne Smith, was puzzled by the fact that life in her imaginary {imaginal} world seemed to continue in her

{There is likewise a continuity of events in the dream-world; so that if one will return promply enough into sleep after awakening that one is re-entring the same dream, events will be found to have continued while one was briefly absent from that world. (This is a commonplace experience, which I also have often gone through.)}

p. 189

'absence' -- that is, while she was pursuing her normal earthly existence. This led him to wonder if

she might have a 'second self' which existed permanently on the other plane of reality,

{Yea, there are secondary (and tertiary) alter-ego-s to ourselves, which quasi-independent duplicates (and triplicates) which are experienced by certain select contactees with supernatural entities.}

but whose activities came to conscious attention only when she went into trance.

A parallel ... is the supposition made by, amongst others, H. H. Price [1939] : 'It is plausible to suggest that we are dreaming all day long as well as at night, but only notice it when we are asleep'."

{Yea, for whilest we are awake, our dream-body is occupied by another personality which is carrying on its own activities during our absence therefrom.}

Price, 1939 = H. H. Price : "Haunting and the Psychic Ether Hypothesis". SOC FOR PSYCHICAL RESEARCH, PROCEEDINGS vol. 44.

pp. 189-90 Camisard experience of spirit-possession by the Holy Spirit {which experience is hostilely reckoned by Catholic persecutors (mostly Domincan ecclesiasts) as possession by devils}

p. 189

[quoting Elie Maron {note the Maronite nomenclature}, translated from Mathieu, 1864] "In my ecstasies I abandon the control of my tongue entirely to the spirit or angel of God, while my mind is occupied with ... listening to the words which my own mouth is uttering. I know that at these times a strange and superior power is making me speak. ...

p. 190

While I'm speaking, ... my mouth is uttering just as though it was a speech being given by somebody else."

Mathieu, 1864 = P. F. Mathieu : Histoire des miracule's et des convulsionnaires de St Me'dard. Didier, Paris.

p. 191 author (H.E.)'s fallacious misunderstanding about spirit-possession

"For those who believe in demons and demonic possession, ... one of the characteristics of dissociated personality states is the great suggestibility of the subject;

{This allegation is a very gross falsehood. In typical deity-possession (whether performed by a West African (Oris^a-possessession or Loa-possession), the possessing-deity is exceeding strict about demanding praecise conditions : a praecise musical tune being played, praecise colors of clothing, praecise foodstuffs, etc. etc.; and so far from being at all "suggestible", will instantly depart if all these requirements be not accurately met.}

it is notorious that the doctor treating such cases has often merely to hint at the existence of another personality for such a personality to manifest. ...

{This is a horrendous mendacity, or a gross misunderstanding on the author's part. Possessing-deity will remain the same throughout the same rite (which may take hours) in the West African method; Vietnamese deity-possessions may be brief and in rapid succession, but these are not influenced by any external "doctor", for the sequence of arrivals of such deities is automatic and nearly invariable. Any intervention by an atheistically-oriented medical "doctor" would be so taken as such an affront by any self-respecting deity would depart in disgust.}

The closest we come to voluntary dissociation is in the rituals of voodoo and other religious practices, in which an individual will carry out procedures ... to induce possession by a divine or demonic entity."

{These are possible because African and similar deity-possessions are performed by a mediumship which is courageous, very unlike the cowardly and grovelling Christian who is easily seduced by any delusive, materialistic "doctor".}

{The only suggestible possession variety of spirit-possession (while retaining the same possessing-spirit) that can readily be found, is possession by the "Spirit of Christ" : for Christians can be easily suggested by their capitalist-militarist masters into perpetrating without compunction the most heinous of crimes against humanity.}



Triggers and Catalysts


p. 200 external circumstances engendring mental-emotional state praeferred by praeternatural divinities for contract the consciousness of a mortal

"For example, the sensory deprivation experienced by someone driving alone at night in a featureless countryside may put him into a suitable state of mind for an encounter {with praeternatural extraterrestrials}

{This bland state of mind is similar to that wherein hypnosis and trance is faciliated : it is a temporary obliteration of factors inhibiting insertion (into the mortal's mind) of controlling attitudes by the divinities involved.}

which would be inhibited by his daytime environment".

p. 200 supernatural entities must perceive the material plane through the material body of each mortal

"Even if supernatural agencies are responsible for the event, they have to make use of the mental {and especially, the sensory} faculties of the witness,

{This is the main function (from the divine point-of-view) of the material bodies of mortals. Of course, if those mortals be sufficiently resourceful to build material devices to assist them in collecting information concerning the current status of various features of the material world, those devices would also need to be examined (by the immortal deities) through the material bodies of the mortals in order for them (the devices and their contained instrumental readings) to be perceptible (to the immortal deities).}

if only that he may be aware of the event, participate in it and remember it it later."

{This may be assuming that the deities generally control and operate the mental (and sensory) functionings of mortals at all times. The mortal's functioning is set up and maintained (alike unto the manufacture and repair of mechanical equipment) by still other deities abiding in subplanes of the subtle plane of the deities controlling and operating the bodies of mortals : analogy of distinction between (on the one hand) operators of equipment, and (on the other hand) design-engineers and maintenance-technicians designing and repairing the equipment.}

pp. 199 & 201 lunar phases in the functioning of mystical experience

p. 199

[diary of Teresa d'A`vila, translated in Peers 1946] "The moon is full; I passed a very bad night and am suffering severely with my head today. ... tomorrow, when the moon begins to wane, my health will improve."

p. 201

"Teresa [d'A`vila]'s discomfort when the moon was at its full ... certainly has a scientific basis ... associated with other phenomena which are actually responsible for the effect."

{At full moon, the tides are least, for the moon and sun are pulling on the sea against each other (so that this conflict could, if sensed, give rise to a headache), in opposite directions with the resultant force-vector = moon's minus sun's; whereas at dark moon, the moon and sun are pulling in the same direction with the resultant force-vector = moon's plus the sun's.}

Peers 1946 = E. Allison Peers : The Life of the Holy Mother Teresa of Jesus. Sheed & Ward, London.

{Lunar phasing is dependent on relative angles of incidence of illumination. Beside electromagnetic efflux-radiation, gravitational influx (more heavily involved with rotations of sun's and of moon's, the angular momentum of each -- as centripetal forces are generally -- the so-called "frame-dragging" of general-relativity theory) is even more interactive (than is the electromagnetic) with rotational components of interconnectivity among subtle planes-of-existence (and of their subplanes). [written Dec 8 2014]}

p. 204 practices cultivated in order to attract a deity

"Ever since man observed a cause-and-effect relationship between certain physical processes and a state in which he might have an encounter with a divine being, he has cultivated such practices ... :

rhythmic music

{and also non-rhythmic chanting, a capella motets, etc.}

and dance,

{and also movements of t>ai c^>i, postures of yoga, etc.}

ritual drug-taking and ...

{especially of DMT variations, iboga and LSD}

sexual stimulus ... .

{mainly involved whenever the deities attracted are of an erotic praedilection}

Few, apart from those who participate in such practices, would claim that anything worthwhile

{meaning that whoever actually hath tried these methods out is delighted with their results; but whoever may do no more than read a false account by some government-hireling hack-propagandist, scurrilously vilifiying them (such as this author H.E. would seem to be one such of) will remain unaware of their great value and utility for attracting (and for manifesting) an exalted divine bliss bringing about universal goodwill}

in the way of an encounter experience is likely to result."

{Is the author's intent really to allege that, e.g., encounters with animal-spirits in dreams do not occur as a result of ingesting ayahuasca; that the cosmic reality of the divine universe is not witnessed by ingesting iboga nor LSD; or whatever? If so, he is certainly no truth-teller, but a praevaricator!}

{Is the author (H.E.) really such an arrant hypocrite as to feign finding nothing "worthwhile" in music, dancing, or erotic entertainments -- or, for that matter, in art, beauty, or truth? If not a hypocrite, he must be more self-repressed than the intolerant Puritans.}

p. 205 full moon? {or dark of moon?}

"it would be revealing to establish whether Teresa's visions occurred more frequently at times of the full moon".

{Praecisely the reverse! : for, the only way to attract a deity is to be in an overjoyed, exuberant mood (which, for Teresa d'A`vila occurred in the dark night of the moon); where a distressed, depressed state of mind (which, for Teresa d'A`vila occurred during full moon) must repell every deity.}

{Contrarily, however, St John of the Cross designated a distressed, depressed state of mind as "the dark night of the soul". Did he (and do males generally) experience joy during the full moon, and mental depression during the dark of the moon? If so, this would be a distinguishing feature differentiating male temperament from female temperament.}





p. 208 theatrical-like acts by extraterrestrials

"The 'theatrical' character of many encounter experiences has often received comment. French researcher Pierre Vieroudy has noted [1977] that in UFO encounters, 'everything happens as though the phenomenon was putting on an act for the witness's benefit'."

{The theatrical-like style of praeternatural beings is intended to display their goodwill by their providing entertainment (along with any verbal message of a benevolent nature). It would also be intended to act out dramatically (and thus didactically) Shakespeare's assertion that "All the world's a stage And all the men and women merely players" (As You Like It 2:7 -- "JDS").}

Vieroudy, 1977 = Pierre Vieroudy : Ces OVNI qui annnoncent le surhomme. Tchou, Paris.

"JDS" = "Jaques to Duke Senior". http://www.poets.org/poetsorg/poem/you-it-act-ii-scene-vii-all-worlds-stage

{Most observed, or even narrated, contacts of deities with human involve much entertainment and humor. Thus, AmerIndian narrators of myths (which are usually deliberately amusing) expect the audience to laugh to shew their appretiation; and the main deity-character (e.g., Coyote) in the myths is said to "laugh along with us".}

p. 208 Pons-Prades

In 1981 at night, nigh Perpignan in southern France,

[translated from Pons-Prades 1982] "a forest track ... led him to a clearing, brilliantly illuminated, in which was standing a spacecraft ... . A voice ... invited him to climb the ramp and enter the spacecraft through the open door. As he did so, the voice said, 'Welcome aboard the Luz de Cosmos! [= Light of the Cosmos] Inside, he was greeted by typical ET aliens in a typical ET spaceship setting, who talked to him at great length about their home planet, their mission to Earth ... ."

Pons-Prades, 1982 = Eduardo Pons-Prades : El mensaje de otros mundos. Planeta, Barcelona.

El Mensaje de Otros Mundos (PDF) http://www.misteriored.com/index.php?topic=2718.0


Hilary Evans : Gods, Spirits, Cosmic Guardians : a Comparative Study of the Encounter Experience. Aquarian Pr, Wellingborough (Northamptonshire), 1987.