Passport to the Cosmos, 11-12

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11.

Trauma and Transformation

221-234

pp. 221-5 ontological shock experienced by mortal abductees of the flying saucers

p. 221

"the world or mind-shattering impact of the experiences, bringing about a state of what I have called "ontological shock," seems ... the core of its power."

p. 222

"When one adds to this the isolation the abductees feel because ... they could not share their stories without


fear of ridicule, social ostracism,

{instigated by the capitalist/materialist conspiracy}


or even incarceration,

{within so-called "insane-asyla", instituted and operated by capitalist-stooge Christian-materialist conspirators}


... it is not surprising that they undergo a high level of distress ... .

Nevertheless, ... abductees ... seem to agree that beyond the physical ..., it is the impact of the experiences on their ... worldviews that is most profound ... . As they explore what they have undergone, experiencers speak of the mind- and belief-shattering power of what has happened, which leaves them challenging everything they had grown up to believe about ... reality itself. ...

[G.]'s experiences destroyed the "imprisoning and limited"

p. 223

structure of his egoistic beliefs -- the idea, for example, that "humans are the most evolved thing in the universe." [cf. supra pp. 215-6]

p. 224

[Jim Sparks :] "the first five, six years ["of his awareness after the experiences"] was a culture shock to me, ... of what the world or universe ... is about, which is nothing like what I would have imagined."


"[G.] has come to see the shattering of the psyche as part of a process of trying to make sense of something utterly unknown. ... "The ... shattering of the psyche," he says, may occur because "the numinous is coming closer."


[I.] says simply that "dealing with these [extra-terrestrial space-]aliens shatter[s] all that fake {i.e., materialist} beliefs and shows you that there's more {to the universe than the merely material}.""

p. 225

"Further, as abductees are enabled to engage their experiences at the deepest level, and to ... the ... sense of mystery that they evoke, a transformational process of great ... spiritual power can take place."

p. 227 love of all

"Whitley Strieber felt "a very deep heart opening," and "an incredible, powerful love for people" emerged. When he was with a group of {like-minded} people, he would experience directly "the richness and the immense integrity of this search that they are all engaged in.""

pp. 228-30 spirituality vs dogmatic materialism

p. 228

"virtually all the experiencers {of abduction into flying saucers} with whom I have worked find in them a spiritual power ... . ... Furthermore, whether this spiritual element, which has

p. 229

been noted by other investigators (Lewels 1997; Downing 1993), derives simply from a stretching of the psychic {imagination} ..., or is a more specific dimension of this phenomenon, is one of the more hotly debated questions in this field. ... Sometimes the issue becomes ... the question of whether the aliens themselves are spiritual. [pp. 311-2, n. 11:1 : "Says Whitley Strieber, ... "The spiritual" is simply a matter of seeing better. But there is no break between the spiritual and the physical. ... And so I am deeply concerned with ... the whole self, from the trembling mortality to the highest serene edge."] ... More important is whether the abduction process ... might even be "intended" or "designed" ... by whatever intelligence is at its source. ... But some of the examples ... suggest ... that ... the transfomative element appears to be intrinsic to the phenomenon ... .


[I.], for example, says, "I always knew that what I was dealing with was on a spiritual level. ... First of all ... this ... life ... is like nothing in the whole scheme of things. ..." ... The idea that life is limited to just "physical or material things" is much more traumatic," she noted,

p. 230

and "takes a real bad toll on people emotionally, mentally," so that "they end up ...


taking all kinds of heinous drugs."

{praescription anti-depressive drugs, which are "heinous" in having a soporific side-effect. Actually, persons who are quite philosophical can also become susceptible to mental depression; but philosophically-minded persons are more likely to read, and to confirm by personal experimentation, that ordinary spices are more effective at anti-depressive effects (which is why I ingest them in abundance every day -- nutmeg, cardamom, allspice, etc.) than are any praescription anti-depressive drugs.}


... [I.] believes that her fearful experiences were more effective at "prompting" her ... and that she would have resisted "something beautiful" or a gentler way."

{This is likewise the general opinion of shamanic practitioners, some of whom did indeed try "resisting", at first for a while, the call of the spirit-world.}

Lewels 1997 = Joe Lewels : The God Hypothesis : Extraterrestrial Life and Its Implications for Science and Religion. Mill Spring (NC) : Wild Flower Pr.

Downing 1993 = Barry Downing : "UFOs and Religion". MUFON SYMPOSIUM PROCEEDINGS. Seguin (TX) : Mutual UFO Network. pp. 33-48.

p. 230 genuine altruism is gained by means of being abducted by extraterrestrials

"[K.] is convinced that the "ripping ... from ego" had made her "a completely different person, growing from a new place ..., growing from a place of altruism and love ... ." As her "awareness deepens and awakens" in that "new place," [K.] has been able to share her experiences with a widening circle of ... people and has become a powerful spokesperson for the transformative power of the abduction encounters."

pp. 230-2 transcendence beyond the material plane

p. 230

""Transcendent is definitely the word," she [A.] concluded, "transcending what you've grown to know as your existence, realizing that your existence is a hundredfold {vaster} and that this ["ordinary reality"] is the very bottom of it, energy-wise, the bottom step.""

p. 231

"But there is another element that may contribute to, if not account for, the consistent capacity of abduction experiences to bring about ... the opportunity to transcend the material level of reality. The altered states and intense emotions that are an intrinsic aspect of the experience appear ... to bring about a shattering of boundaries between this domain ["the material level of reality"] and the plane of reality


where the alien beings seem to exist.

{though they may exist on yet other planes-of-existence as well, or even primarily}


That plane, as we have seen, appears to be on a higher vibrational level,


and whatever or whomever these beings may be,

{i.e., howsoever they may be understood}


they seem to have the capacity to break the barriers that separate our reality and theirs. They can then penetrate our world, while, at the same time, raising the vibrational frequency of the experiencers' energies so as to enable them to enter the level of consciousness or dimension of reality in which the beings "reside."


(... [B.P.] and other experiencers have learned that the beings exist nonlocally, "nowhere {exclusively} and everywhere {generally}," as he was told.)"

{This would include some aspects of their functions being variably nonlocal and/or local (varying with circumstances and with conditions).}

pp. 231-2 praeternatural praesence in residence prior to sleep-paralysis there

p. 231

[K. :] "It's like someone flipped a switch and the wall goes away." ...

{psychic shielding for house is disabled?}


[K.] says that she starts to "feel presence in the house," sometimes for several hours, before she had gone to bed. At this point ... "the barrier is already broken." "They can see me," ...

p. 232

but "I can't see them until I get in that altered state of consciousness. The easiest way to get into that altered state is to go to sleep," she says. Once this interdimensional penetration has occurred, [K.] says, the beings seem to "exist simultaneously" in both {the dreaming-world and the waking-world}. ...


Once she would see the beings on her bed ..., she would struggle and be surprised to see "that they are stronger than you think they might be,

{variant of "sleep-paralysis" with "Old Hag Syndrome"?}


and probably some of it has to do with just vibrating." At these times she would relate ... to her inability to break out of the energy field that appeared to be holding her. But ... [K.] has oserved that the collapse of barriers between dimensions allows her to be "very aware of your soul. You're very aware of your higher consciousness, that thing {the overself or oversoul} inside of you that's you.""

p. 233 aeternality of the self (atman)

"But the alien abduction experiences ... shatter the boundaries of the psyche and ... open consciousness to a wider sense of existence and connection in the universe. ... For some abductees this boundary-shattering or

ego death leaves them with a sense that they are ensouled, even eternal, beings whose existence will survive the death of the body.

[p. 312, n. 11:2 : "The experience of ego death and opening to the sense that we are ensouled beings whose existence will ... survive the death of the physical body occurs in near-death experiences (Atwater 1988; Ring 1998), the use of mind-altering substances (Grof 1985), religious epiphanies (James 1902), and devoted spiritual practices (see also Newton 1994)."]

"I feel that on some level," [I.] says, "there's

this huge, bigger part of me that's overseeing

{oversoul}

all these other little existences

{successive lives}

that I've chosen to live."

{volunteered (in the praesence of deities in the between-lives world) to live through in the material world}

Ring 1998 = Kenneth Ring & Evelyn Valarino : Lessons from the Light. NY : Plenum Insight.

Newton 1994 = Michael Newton : Journey of Souls. St Paul (MN) : Llewellyn Publ.

p. 234

"Once abductees have moved through the boundary-shattering ..., they may undergo a kind of rebirth ... to connect them to a wondrous sense of luminosity. ... .

" ... you could just step into Divinity and let it hold you," he [G.] says, ... in "our incredible luminosity.""

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12.

Returning to the Source

235-260

p. 236 saecular atheism, or monotheism

"It seems clear that people in the West are increasingly seeking more direct contact with

a higher power, which would usually be called God ... ."

{This statement by the author is not quite in agreement with with what the author had cited earlier (supra p. 216) : "He spoke too of the dictatorial religious falsehood that there can be no other godlike beings but the God". The author here and subsequently (pp. 216 sq} sought to impose forcibly the same dictatorial falsehood (viz., monotheism) on readers.}

{'No god but the God' is a translation of "La> >ilah >ila> >al-Lahh" (in the Qur>an). However, Lahh (in the Targum />lahh/, in the Ktubi^m />lowahh/) is in older texts always plural, an essential polytheism so grossly falsified by Muh.ammad's deceitfulness.}

p. 238 emissaries from a "principle"??(!)}

"The alien beings are usually perceived by experiencers, not as spirits or godly creatures {sic : read "creators", not "creatures"}, but as emissaries or messengers from the creative principle, which they most often seem to call "Source."

{How can there be any emissaries from a "principle"? Can anyone ever be an "emissary" from any abstract principle (Freedom, Truth, Intelligence, Creativity, or whatever)? -- Or course not : but they might very easily be emissaries (undercover agents) from some single dictator or single tyrant who is feigning to be such a unitary abstract principle)!

{The author persistent use of the term "Source" (instead of "Sources") is, incidentally, another dictatorial (and tyrannical) deviancy, intended to exclude the many (and thus, in actuality, the totality). Any such deviation would be cunningly devised to trick the reader into ignoring the totality of all intelligences in (supposed) favor, instead, of some (actually, non-existent) singularity.}

p. 238 the "One"?(!)

"For [K.] the beings function as ... a "kind of interpreter," bridging the gap ... between humans and "the One.""

{Already there is a self-contradiction, for if an abstract principle were involved (as alleged "Source"), it might be labeled "a Unity" (or "a Unification"), but never quite "the One". But a sly single dictator or single tyrant might easily claim (merely allege, and falsely at that) to be "the [only!] One".}

{The Neo-Platonic use of the term "the One" [cf. die Fu:hrer, il Duce, etc.] was derived straight from the government of the Roman Empire, with allusion to the emperor as autokrat. Within any less autokratic a governmental system, no philosophy with any such autokrateia as "the One" would, nor could, even come into existence, let alone thrive.}

p. 240 Depth?

"[W.], speaking of ... "Divinity," says, "... There is a depth that doesn't exist here. ...

{'Depth' is /Butho-/ (the name of a Valentinian Aion).}

If you can, try to imagine the deepest, most beautiful color that you've ever seen. ... There's a depth ... to the feeling"".

{This is smilar to the Hawai>ian (Sandwicb Islander) term /kumu-lipo/ 'depth of darkness' (referring to change in apparent coloration of the sea, with depth).}

{The fact that the re'gime which promoted the book entitled Kumu-lipo was one of the world's harshest tyrannies, ought be be a warning against uncritical acceptation (for metaphysical usage) of any such terminology as "Depth". Purple is perhaps the most "beautiful" single hue, but its imperial usage in the Roman Empire was not really benevolently intended (but rather, deceptively intended, to promote oppressive tyranny).}

p. 246 an insect-deity

"The role of the aliens -- one of whom she described as "insect looking" ... --

{cf. the book VIS}

seemed to be to enable her ... "to find the consciousness" of Source once again."

{So she may have conjectured : but what would have been actual would have been "consciousnesses of Sources" (such sources appearing howsoever they might wish -- insectoid, humanoid, indescript, or whatever).}

VIS = Joanne E. Hobbs : The Voice of the Infinite in the Small : Exploring the Insect/Human Bond. Boston : Shambhala, 2002.

p. 248 inside the layers

""It's like somebody takes the inside of my skull ...," [K.] once said. "They peel off the layers, and that's when the lessons start happening.""

pp. 250-1 actual descriptions (in real time) of contact with a Deity, by woman-contactee K.

p. 250

"she saw "the light coming from a distance" in the form of a huge ball. ...

"I'm being baptized in this light," which is "going to take me," she cried, "a wash of light, and it's all knowledge. It's Home. It's Essence. ... This is Myself that I'm meeting. ... . This is the mirror to my soul. ... . I'm standing in this white yellow light ... . As I am touching this white yellow Presence, it forms a hand out of just the yellow light."

A powerful force of light and vibration seemed to explode and rip through her ... . As this force tore through her, ...

p. 251

she sensed that she was becoming smaller and smaller. She was taken through the tunnel and found herself "in Presence," where there were no walls or rooms but "just light, like being in the core." ... The ripping sensation continued in the tunnel, [K.] explained, and it seemed as if ... her body was torn through by the energy or resonation she experienced.

What made this particularly difficult ... was that she was given an opportunity to stay in that "place," {the Otherworld} stay out of her {material} body, and not come back {-- not to have come back would have implied death of the material body}. It felt like a cruel choice {cruel on herself to consign herself to living in the material plane}, but she chose to come back. "It's weird to come back into my body," she said. "They have a room on the ship that's for this ... . I went from being expansive and formless in shape to a pinpoint dot, and then I'm standing there in my body ... . ...


When [K.] is with her mentor/guide, he speaks of the One inside of me that is One of us, that is One of them" and

{This characterization would appear to be of a principle, a pneumat- (spiritus) principle of praeternatural collectivity, rather than that of a particular person.}


"resonates with my soul vibration."

{not a principle, but a function (in this case)}


He tells her that on the plane of his existence, they do not experience "the ecstasy of love that you do, but we experience something that resonates of Home and safety."

{In order to provide safety for loved ones, it is necessary to rely on the immortal deities who function as mentors/guides for mortals.}


"Your love is very unsafe," he tells her, for "it is given and taken in passionate moments that do not have any consistency, so it comes in explosive bursts and leaves in draining pain." ...

{In order to provide safety, love must consistently demand (of a lover) propre ethical conduct at all times, not merely in fits and starts, lest it collapse into suffering.}


She experiences the love that comes


from the Source

{from the divine Collective}


as "a resonance inside my body."


It is unconditional

{not dependent on trifling requirements}


and cannot be killed. "I'm always in this love," she says".

pp. 251-2 simultaneous separateness and union

p. 251

"Abductees seem always to live in the paradox of their human individuality and separateness from Source while at the same time expereincing a sense

{Said "paradoxicality" inhaereth merely in the variability of the sense of separateness/unification.}

p. 252

of wholeness or oneness in an unfathomable reality.


"When I experience the beings -- ... the angels, guides, spirits," [E.] says, there is "the perspective of being separate from them ... ." But at the same time, "there is a very close connection" and "a feeling of wholeness" and completion."

pp. 252-3 divine mirth at the paradoxicality of the praedicament of mortals

p. 252

"According to [I.], at least some of the beings seem to find our evolutionary struggles quite funny.

{[I.] had AmerIndian ancestry (supra p. 48); and many AmerIndian tribes traditionally consider their own myths to be intentionally humorous.}


"These creatures {creators} have an incredible sense of

p. 253

humor," she notes. ... During one of her abductions to what seemed like a strange planet, she met a being that she did not at first recognize. She says that


he laughed, "and at that moment I recognized him.

{The memory may have been artificially implanted into her mind, and activated by that laughter.}


He thought it was funny that I didn't know it was him {he} all along," and "that we had known each other for thousands of years. I didn't think it was funny at all.""

pp. 253-4 psychic powers, including ability to locate lost objects

p. 253

"Many abductees report that their experiences have awakened in them powerful psychic gifts, such as unusual intuitive capacities, healing abilities, and clairvoyance.

[C.], for example, speaks of developing "extreme perceptive abilities." ...

p. 254

[I.]'s perceptions have become so sensitive that when she hears water running or the wind blowing, it can sound like "a whole bunch of voices singing at the same time, really beautiful music."

{The voices in the water may be those of undines; the voices in the wind may be those of sylphs.}


She ... can actually hear other people's thoughts ... . She ... was able to visualize -- accurately, as it turned out -- the location of an ID card ... misplaced".

pp. 254-5 planetwide telepathy with all peoples; mythology as such a connection with the collective consciousness

p. 254

"[I.] ... told me, ... her consciousness ... "... connected with all these different people all over the Earth." She heard the voices ...

p. 255

from Australia, South America, Alaska, and other countries. All the voices, male and female, seemed to be talking at once".

"Furthermore, when she reads the myths of other cultures, she finds that they all seem familiar to her.


"This stuff {literature} is taken as mythology," she protested, ... "that's not mythology. It's what's happening.""

{Mythology generally is largely based on the personal mystical experiences of divinely-inspired shamans.}

pp. 255-6 travel into the future in order to "change" (ameliorate) future conditions

p. 255

""I want to know why I've dedicated so many lifetimes to this," [I.] says. ...

{Lifetimes are dedicated so, because the task must be accomplished by whomever is willing and able to accomplish it.}


The important thing was that people like herself, who had learned the ability to travel into the future,

{The expression"travel into the future" is a short way of saying, 'perceive (whenever it be praeternaturally displayed) the projected development of the divine plan for the future'.}


might have the ability to change {i.e., might have an ability to assist in ameliorating conditions in} it {i.e., the world}, "so that's a pretty heavy responsibility."

The {extra-terrestrial} abduction experiences, she felt, are a way of educating people "about spirituality" and "about other realities {i.e., other planes-of-existence}," to prepare them for the future.


Over and above the big shift {for the better} that is to come, ... "we're all {immortals and mortals co-operatively} going to create" it." ...

p. 256

"All in all, [J.] says, the abduction phenomenon is part of "a spiritual emergence" that is "easing humanity up the ladder a little.""

pp. 256-7 "in the world, but not of it" : dual identity

p. 256

"Speaking at a board{-of-directors} meeting of our Center, [K.] told the group that her spiritual transformation had occurred because she had come "face[-]to[-]face with the infinite," {i.e., with inavertible divine power} before with she had humbled herself. ... She had come to feel that


she too was an infinite being, "connected to all that is.""

{This will remain the case so long as one will continue to participate in the all-controlling divine plan for the universe.}


"At PEER's Star Wisdom conference in May 1998, which bought together experiencers {of flying-saucer transportation} and {flying-saucer} abduction researchers with indigenous shamans ..., Sequoyah performed a sacred ... ceremony "given to us by ... so-called extraterrestrials," during which he told the audience, "We are eternal spirit, and counseled us to be


"in this world but not of this world." This viewpoint, so widespread among indigenous peoples, is more unusual in Western societies. It is one that abductees frequently come to share."

{It is unusual in atheistic societies, including the effectively atheistic modern brands of "Christianity". But it was quite usual in antient philosophies, including in the New Testatment : cf. Euangelion according to Ioannes 15:19 & 17:14-16; Epistole to the Rhomanoi 12:2}

p. 257

"experiencers {of extra-terrestrial transportation} ... may feel so identified with the {otherworld} beings that when they are "resonating" in consciousness of the other realm, they sometimes feel that they are aliens or have a dual human/alien identity. ... They may even have different names for themselves in the two planes."

{cf. "In this world, but not of this world" (as an anarchist expression, referring to being in [i.e., subjugated to] the capitalist system, but not of [i.e., not approving of] it). http://libcom.org/library/world-not-world-gilles-dauv%C3%A9 }

pp. 258-9 adjusting one's transcendental livelihood and praeternatural communications to subsistence in the material plane

p. 258

"At a practical level, {transcendental} experiencers ... adjust to ... the everyday life in ... "this vibrational plane," as they ... call it. They ... tend to gravitate toward jobs in the healing or human service sectors. ...

Experiencers {of cosmic transcendence} frequently feel an urge to teach or share with others what they have learned during their {otherworldly} journeys, and they may even ... have been told to do this directly by the {divine} beings. ...

Abductees {of the flying saucers} who have appeared in the {mass-}media have been threatened ..., or have been compromised ... . Nevertheless, they usually feel a responsibility to share their experiences and knowledge, and an increasing number are speaking at conferences or appearing in the {mass-}media and ... having an effect in legitimizing the subject and awakening people to the significance of the {flying-saucer} abduction phenomenon.

p. 259

[K.], for example, calls her responsibility for talking about her experiences, and what she has learned from them, "full discipleship to Source." In addition to speaking effectively and movingly in public presentations, experiencers are finding that they can sometimes talk about their experiences with friends, relatives, and colleagues".

p. 260 transformation in spiritual opening

"In a sense this transformation of the human/alien relationships ... may be ... the most essential expression, of the spiritual opening which the experiencers have undergone. It is possible that the capacity to form more profound or transcendent relationships ... with alien beings ... at all levels, might be the direction in which the phenomenon ultimately leads. Perhaps it is through relationships {with specific extra-terrestrial aliens} that we experience our connection with Source {i.e., with the Divine World in general}, and ... discover their {extra-terrestrial aliens'} purpose, meaning, and greatest satisfactions {of spiritual longings}."

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John E. Mack : Passport to the Cosmos : Human Transformation and Alien Encounters. Crown Publ, NY, 1999.