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The Wave Chapter 52: The Cryptogeographic Being

In response to the original online publication of this material, I received a number of communications from readers who wanted to know how they could develop the ability to see the unseen in terms of perceiving the activity of the fourth-density reality. They wanted to know how to expand the semiotic content of their perceptual reality. I also received messages from those who just didn’t get it. But by far, the majority of communications have been from people who have been having “Ahah!” experiences right and left.

One reader wrote to me regarding the used-soap clue of the previous chapter, which was the key that unlocked my understanding about many puzzling things over a long period of time. She described a very similar event in her own life which is not pertinent here. What was so interesting was the way she described how it feels when these connections are made, when one finally realizes that the Universe does speak to us in these little connections that are so small that, if we were not on the lookout for them, if we did not have some idea that there is a different dictionary, we would miss them altogether – we would sweep them under the rug. She described the realization that the Universe interacts with us dynamically in a way that is truly stupendous, as a feeling that is rather like shooting down a tall water-slide. She wrote:

You slide so slick, so fast, straight to the bottom and you sit there for a moment collecting yourself from the ride. Don’t you think this is the part that makes most people smile even if they’re grimacing and gritting their teeth on the way down due to the gravitational plunge, the extreme sensation of near free-falling, landing, finally, intact; a whole new sensation … And no longer speaking metaphorically, at the end of the slide there is a whole new reality/perception, or maybe, finally, the acceptance of the para-perception that was being avoided.

I was, of course, concerned with the deception I had seen through; but more than that I was overjoyed at my ability to cope with watching the truth manifest right before my very eyes! My para-perception was no longer para, it was a full bloom perception. I had no doubt about manipulating forces.

I have learned that the narratives of these types of incidents, when related to people who haven’t experienced it, only provokes a rolling of the eyes and a demeaning comment about our sanity or grip on reality.

I know nothing new has been uncovered here, we’ve all had these experiences before. But it seems important to talk about it. But, doesn’t it seem to be so that these experiences of direct interaction with the Universe seem to get bigger and more obvious with time? Maybe the sharing of these types of stories builds solidarity, and this energy of solidarity helps more and more people to pierce the veil.

Funny, when I think about it, the energy of the word solidarity is something I have longed for in my life – familial, personal, global, universal. It is like impenetrable strength of truly cosmic proportions. Solidarity.

As noted above, we have, of course, received a few complaints from folks thinking that the “Adventures Series” would “never end,” and who found the subject of dealing with petty tyrants as a means of learning to stand in the presence of the Unknown and Unknowable to be tedious, or even petty. One person suggested that it is a “very large tale of pain and suffering” which is going to take “a long time to process,” implying that such time would be wasted. At the same time, another reader said, “Please, keep it coming hard and fast. You’re on a roll (once again) with many excellent insights and some of your deepest, most personal material.”

Of course, the critics always make me stop and reexamine my process and ask myself just exactly what am I doing, and why am I doing it? And, as usually happens whenever I am involved in writing anything, the Universe continuously responds to my requests for answers with additional clues and information and directions. In this particular instance two things came along that were particularly significant in view of the subject matter of this series: the hyperdimensional reality as a Matrix Control System, and how we can become free.

The first item that came along was the most recent issue of Fortean Times magazine which is devoted to the Mothman of John Keel fame, and the second is a SETI article shared by one of the egroup members on the same day. The Mothman articles were very timely contributions to the subject of unmasking the Matrix as a hyperdimensional reality, and the SETI article is an example of how the Matrix operates to control people. In a funny sort of way, they are related, and I want to make some comments about them both, starting with the SETI article.

The article, by a Mr. Doug Vakoch of the SETI Institute, says that “alienated people are more likely to think that ET will be hostile.” Conversely, of course, anyone who thinks that ET will be hostile is “alienated!” The article then goes on to tell us that “When someone is confronted with ambiguous information, what he or she makes of the information can sometimes say a lot about the person.” He then suggests that this connection demonstrates that people who hold a dim view of extraterrestrials have negative feelings about how meaningful life is. Right at this point, there is a problem. It seems that it has been arbitrarily decided that seeing life as meaningful can only be possible if an individual believes in the idea that “everything is beautiful and God is in his heaven and all is right with the world.” The article tells us:

We tested the hypothesis that if people feel like the world is cold and cruel, they’re more likely than other people to imagine extraterrestrials as being cold and cruel as well. Thus, we set up the survey so we could measure two things. First, to what extent do people feel “alienated,” and second, how hostile do these people imagine extraterrestrials would be?

Now, notice one very important thing: neither of these criteria have anything to do with the conclusion drawn as to the meaningfulness of the world. In fact, it is very likely that the exact opposite is true. But we are witnessing an example of the use of the juvenile dictionary in defining reality, as well as the establishing of an authority-base from which to attack anyone who has the idea that the world, as it is, is not just peachy keen and strawberry bright. For example, let us have a look at the statements that establish whether a person is alienated or not. This little test, we are told, was described by Robert Travis in the journal Social Indicators Research, and is called “The Margins of Society Alienation Scale.”

I feel all alone these days.

My whole world feels like it’s falling apart.

I wish I were somebody important.

It’s hard for me to tell just what is right and wrong these days.

I don’t like to live by society’s rules.

I often feel discriminated against.

I’ll never find the right person to care enough about me.

What a loaded test! Notice how slyly the statements are mixed. Nearly everybody on the planet who is sitting up and taking nourishment will answer “yes” to all except statements 3 and 5, and possibly the last one. But those two are inserted in there to justify the definition of the test as something that establishes an alienated person as an antisocial one as well! Based upon how strongly the participant agreed or disagreed with each statement, they were identified as people who were feeling very alienated, those who didn’t feel alienated at all, and those who fell somewhere between those extremes. And based on their identification as alienated, they were judged as viewing life as more or less meaningful.

Another way of putting it is: if you notice the things that are wrong with our reality, that means you view the world around you as cold, cruel and hostile, which then means that you just aren’t seeing objectively! You are not giving proper value to this marvelous world in which we live! You aren’t fully appreciating the wars and plagues and disasters and man’s inhumanity to man properly! You are not giving the proper spin on cosmic catastrophes, military onslaughts, social injustice, personal and familial misfortunes, and a host of assaults too numerous to list.

In short, if you are not living in the warm and fuzzy illusion that the Control System wants you to erect as your personal myth, or at least pretending that you do, then you are clearly deficient and incapable of perceiving meaning to life. Because, note that most important assumption in the study cited above: those who are alienated are being judged about their feelings as to how meaningful life is. In other words, “how meaningful” is a quantitative judgment that is replacing the qualitative value of what the meaning of life might be.

As the great Historian of Religion, Mircea Eliade pointed out, the study of history, through its various disciplines, offers a view of mankind that is almost insupportable. The rapacious movements of hungry tribes, invading, conquering and destroying in the darkness of prehistory; the barbarian invaders of the civilized world during medieval times; the bloodbaths of the crusades of Catholic Europe against the infidels of the Middle East; the stalking noonday terror of the Inquisition where martyrs quenched the flames with their blood; and the raging holocaust of modern genocide. Wars, famine, pestilence; all produce an intolerable sense of indefensibility against what Mircea Eliade calls the Terror of History.

As I have written elsewhere, when man contemplates history, as it is, he is forced to realize that he is in the iron grip of an existence that seems to have no real care or concern for his pain and suffering. Over and over again, the same sufferings fall upon mankind multiplied millions upon millions of times over millennia. The totality of human suffering is a dreadful thing. I could write until the end of the world using oceans of ink and forests of paper, and never fully convey this terrible condition in which mankind finds his existence.

The beast of arbitrary calamity has always been with us. For as long as human hearts have pumped hot blood through their too-fragile bodies and glowed with the inexpressible sweetness of life and yearning for all that is good and right and loving, the sneering, stalking, drooling and scheming beast of real life has licked its lips in anticipation of its next feast of terror and suffering. Since the beginning of time, this mystery of the estate of man, this Curse of Cain has existed. And, since the Ancient of Days, the cry has been: “My punishment is greater than I can bear!” But if you find yourself saying this, you are “alienated,” antisocial, and incapable of finding any meaning in life. You are just simply not with the program, according to the SETI study cited above.

One of the authorities trotted out is astronomer Frank Drake, the father of SETI. Drake argues that ET will very likely be altruistic, rather than malevolent because if extraterrestrials are hostile, then their civilizations won’t last very long, and we’re unlikely to make contact with them. Only extraterrestrials with a long-lasting, stable society will be around long enough to be detected by our SETI programs.

Unfortunately, Drake’s views are those of an astronomer who must not have read much history or many anthropological studies about what really happens when a superior culture encounters an inferior one, or even why superior cultures begin to expand and spread out, and seek new lands to conquer and dominate. Drake probably forgot Hitler’s idea of Lebensraum as well as the ancient archetypal story of the Trojan Horse. In short, Drake’s hypothesis is all wet.

With that idea in mind, let’s look at the questions that were asked of the participants in the SETI study as to how we ought to respond to the receiving of a signal from an extraterrestrial civilization.

ETs are probably looking for planets they can take over for themselves.

We should not reply to the message from ETs because they might be hostile.

ETs would probably look at humans like we are nothing more than animals that belong in their zoos.

Humans would probably not be able to understand the message from ETs because humans and ETs are just too different.

If we reply to the message from ETs, they might come to Earth and take over our world.

We should not believe what the message says, because the ETs may be lying.

ETs would probably want to make humans their slaves.

The message from ETs may contain a hidden message that could be harmful to humans.

Aside from the fact that nearly all of the above statements are redundancies, most of them are based on the idea of suspecting that ETs might be liars. For some reason, that strikes me as peculiar. It’s almost as though the issue that is really being tested is a person’s gullibility index. Nevertheless, if a person has thought long and hard about history – as it is – and has made some assessment about it based on the objective facts, then he may, indeed, extrapolate those facts into considerations of ET civilizations that may contact us. This then will lead him to the objective speculation that any ET civilization that goes out looking for New Worlds to conquer does not have our best interests at heart!

The SETI study has told us, “The pattern is clear: people who feel alienated are much more likely to be concerned that ET has evil intentions.” You’re darn skippy!

But the SETI study has attempted to establish that such an objective assessment is pathological. The SETI folks are suggesting that the relationship between alienation and the perception that ET might not be friendly is evidence of a personal prejudice, as opposed to an objective perception of the world. The study suggests that alienation is a personal bias, that is not in synch with reality. Reciprocally, this means that they are suggesting that our world is just hunky dory; that two billion people meeting their deaths in a century of wars and famines is just the cost of doing business in this reality.

Most of our problems as a species come from an inability to agree on our conclusions which are generally based on a misinterpretation of the basic events of life. For this reason we are always fighting over symbolism and definitions, the very things that are supposed to help us understand each other better. It seems that the ability to see reality without any illusions is a very difficult perspective to acquire. It consists of viewing the world without the denial that plagues our understanding of basic events, as opposed to the illusory values imposed on it by society.

As we might suspect from the cited work of Robert Travis in the journal Social Indicators Research, entitled “The Margins of Society Alienation Scale,” society has a very dim view of alienation. The fact is, however, that where alienation occurs, feedback loops exist between the individual resistance to a system and the system’s response. Overall this resistance is very costly for the system. A good example of this is the varying persecutions which have been instituted to chase down relatively harmless people chosen as scapegoats for the cause. Any time one or another group is being labeled as “alienated,” you can be sure that it is a smokescreen for other activities. And when there is smoke, there is usually a war; if there’s a war, someone is making money churning out weapons or medical care or news or insurance against fear in another form.

The questions “what is an alienated person?” and “what is the philosophical significance of alienation?” are two entirely different orders of questions, and a failure to recognize this fact breeds confusion. What is this thing that SETI is calling alienation? How does it come about? What is its constitution, origin and history? What is the importance of alienation?

First of all, we want to exclude what may be truly pathological alienation, which expresses itself as destructive acts undertaken against the shortcomings of our culture. These destructive acts can include felonious behavior as well as self-destructive processes, including self-medicated escape into drugs and alcohol, magical thinking, etc. Here, we are interested in alienation as a process of expanding the dictionary of reality from the juvenile one that defines our environment. Do we view reality as a Cartoon World where all the characters suffer all kinds of dreadful experiences which are instantly erased from view and memory in the next frame, or, have we acquired a more spiritually adult perception of the realities of life that tell us that when a huge boulder is dropped on the character, he will be crushed and will not reappear in the next frame without a wrinkle or a bruise. Are we living our lives as comicbook characters, or as response-able perceivers of a broader reality?

The answer to the first question – what is an alienated person – amounts to an existential judgment. How a person becomes alienated can simply be a matter of historical fact. We can learn the facts of that person’s life, and we can learn what that person thinks from what they say or write. Based on this information, we may decide that they are alienated because they have suffered trauma.

The answer to the second – what is the philosophical significance – is a proposition of value; in other words, a spiritual judgment. What alienation ultimately means in this sense can only be deduced in terms of the record of the inner experiences of the soul wrestling with the crises of fate.

Neither judgment can be deduced from the other! They proceed from different perspectives, and it is entirely arbitrary to add them together as the cited SETI study has done. As a matter of fact, there are many people who have had alien encounters who do not qualify as alienated. The individuals who tend to view the alien reality in a positive way, those who think that aliens are here to help mankind, would naturally score very positively on the SETI test.

As I described in the High Strangeness, Kenneth Ring discovered what seems to be a direct relationship between people reporting “positive” alien interactions and dissociative personality disorder. While the skeptics used these findings to debunk “paranormal experiences” as simply fantasies and daydreams, it may be that people who are not alienated in the terms in which we are discussing the word (like those subjects in Ring’s study), might very well be viewing reality in a dissociated state: dissociated from the objective world. Whether they are promoting the alien reality as a positive experience, or the SETI reality, or any other reality that does not take into account the broadest range of observable facts, such individuals may be operating in pathological states of dissociation. In this sense, the idea that “God is in heaven and all is right with the world” is as much a fantasy as the idea that mankind is the result of mindless evolution.

A very simple way of looking at it is in terms of what is popularly called Stockholm syndrome. A person who is not alienated from a world run amok, a system that is clearly operating based on manipulation and terror tactics has dissociated and identified with the oppressor; he or she has sold out in order to survive. The dynamics of Stockholm syndrome directly address the issue of those who view life as meaningful in the terms described in the SETI study as “desirable.” Victims have to concentrate on survival, becoming highly attuned to the approval or disapproval of the social norms and requiring avoidance of direct, honest reaction to destructive treatment.

But the alienated person is one who does not succumb to the system, the terrorists, the Matrix. To be alienated, in the terms of the SETI study, is to be free of Stockholm syndrome. And this, of course, poses its own set of problems.

There can be no doubt that the alienated person, when they actively pursue the “lights” of alienation, do become exceptional and even eccentric. Most people follow rules that are made for them by others, communicated to them by traditions, shaped into fixed forms by imitation, and continued by force of habit. The alienated person does nothing of the kind. For the alienated person, the perception of the world is not according to the rules of the Control System. And there is indeed something singularly feverish about such individuals that can be perceived as nervous instability. They are generally geniuses and are often commemorated – posthumously, I should add – even though they generally have led discordant lives; and most likely they have suffered melancholy at some point in their career. As a result of their struggles against the system, driven by their inner light of resistance against external controls that they assess – most often objectively – as hostile, alienated people often suffer a great deal and in many ways. This suffering, instead of breaking them, builds in them a single-pointed focus that would be viewed by the people who have sold out as obsessions and fixed ideas. This suffering may induce chemical changes in their physiology; they can fall into trances, hear voices, see visions, and manifest all kinds of peculiarities that are commonly classed as pathological.

We cannot ignore these so-called pathological aspects. We must describe and name them. Even if the psyche recoils from such a laying bare of the causes from which a thing originates, we must still consider our passions and their properties. However, as with everything else, there is a process of naming involved, and this naming relates to the dictionary we use.

It is all too easy to utilize the juvenile dictionary and say that Vinnie believes in magic because he is overly emotional; Nellie is overly conscientious because she is obsessive-compulsive, and that is due to congenital hypertonic nerves; Bertha is melancholy because she suffers from liver problems; Jojo is attracted to religious groups because she is a histrionic personality; Geoff wouldn’t be so worried about his soul if he would go to the gym more often, and so on and on.

After spending some time attempting to prove that the ET hypothesis was essentially a psychic contagion, a meme, a “Millennial Disease,” and failing, I came to the realization that the reality of the phenomenon of psychic contagion was an important part of the process, but in a completely opposite way of what was being suggested by the “experts.” What I noticed was the fact that it seemed to be significantly present in the context of obscuring the issue. What seems to happen is that false ideas about what is really happening spread from core “authorities,” such as the SETI report cited above, and this is seemingly designed to create attitudes, perceptual controls, reinterpretations of personal experiences by the act of implanting doubts about oneself and about the nature of experiences which, due to their hyperdimensional nature, are ambiguous. In short, memes are the essence of societal Stockholm syndrome!

Just as with the alienated people who begin to view the world as it is, defying the memes that are generated and released on society like a form of bio-semiotic warfare, we find that the same types of juvenile explanations are used to reduce or macerate those who suggest a reality to the UFO phenomenon as were typically used historically against anyone who perceived a higher reality, including great saints and mystics of all kinds. In this way, a connection between the physical or sexual life and religious emotions is often drawn; conversion is a “crisis of puberty,” St. Paul had an epileptic seizure on the Road to Damascus, Saint Teresa was a hysteric, George Fox suffered a disordered colon, Carlyle had an ulcer. When you dig to the bottom of alienation, you will find all sorts of disordered glandular functions, and voila! All spiritual verities will be successfully disposed of and skepticism and the Blind Watchmaker will reign supreme! By now, we are becoming rather familiar with the tactics of discrediting states of mind that produce nonlinear shifts in the psychic landscape.

The problem with these reductionist explanations is this: even if it is true that St. Paul had epilepsy, and that is the existential account of his vision on the road to Damascus, does that then negate the spiritual significance of the event? Because, in point of fact, every single spiritual condition – positive or negative – probably does have an expression in physiology.

We would also like to note that the hard-core skeptic is as likely to be skeptical because he suffers liver disease as the born again Christian is likely to be converted because his ulcer drives him to seek relief. The evil magician can have a dirty colon and the psychic vampire can have false teeth. In short, raptures and rants can be equally represented by organic conditions. And if this is taken as the model of verity, then none of our ideas, our thoughts, feelings, scientific doctrines, beliefs or disbeliefs, have any value at all. If such an idea is the theory upon which we are to evaluate our reality, then we must theorize that every idea emanates from the state of the body of the originator. What is sauce for the goose is sauce for the gander.

On the other hand, we can take these existential clues and apply the “adult dictionary” to them and utilize them as stepping stones to higher knowledge! We can see them as part of the clue system. We can understand them as part of a wider semiotic content plane.

The scientific/psychological theories do, of course, have favored states of mind that are considered to be inwardly superior to others and which reveal to us more truth than others. Unfortunately, there is no physiological theory of the production of these favored states – such as a peripatetic pancreas, a limpid liver, a static stomach, or genial genitals.

How often do we hear it said that a scientist won a Nobel prize because he was neurotic as all get-out? Or that an Enochian magician is successful due to the fact that his sexual desire is sublimated in reaction to the fact that his first girlfriend laughed at the miniscule size of his genitalia? Do we dare to suggest that the author of the SETI article cited above suffers from Stockholm syndrome? And, of course, it could all be due to the fact that he has suffered all his life from the heartbreak of psoriasis!

The point is: the value of the theory of the scientist and the value of the ideas of those who are alienated can only be evaluated based upon philosophical reasonableness, moral helpfulness, and immediate luminosity. Saint Paul could have been an Olympic Ironman champion and it wouldn’t mean a thing if his ideas were beneath contempt.

In the end, we are thrown back again to the fact that any and all ideas about truth must be evaluated based on principles, and principles can only be discerned by thinking as objectively as possible, and by gathering as much data as possible. We would all like to be insured against making mistakes in evaluating what we take as true or not. We would like to have some basic criteria that will protect us immediately from such errors. We would like to know the origin of an idea, and thereby be able to accept it or discard it either because we have decided the origin is intuition, the authority of the pope, supernatural revelation, direct communication via a spirit, or any of several sources that are variously determined to be true sources. In this sense, the materialists who attempt to reduce any such phenomena to pathological states simply invalidates their own position by using origin as a destructive criterion.

“What right have we to believe Nature is under any obligation to do her work by means of complete minds only? She may find an incomplete mind a more suitable instrument for a particular purpose. It is the work that is done, and the quality in the worker by which it was done, that is alone of moment.” (Maudsley, 1886, pp. 256-257)

In other words: “By their fruits you shall know them.” The roots of a person’s virtue are inaccessible to us.

The alienated person has extraordinary emotional susceptibility. His conceptions tend to pass immediately into action; and when he gets a new idea, he has no rest until he either tells it, or works it off. The ordinary person asks, “What shall I think of this?” The alienated person asks, “What must I do about it?” Such people are not critics and commentators; their ideas take hold of them, and they do something.

In the alienated person, we find the emotionality that is the condito sine qua non of moral perception; there is intensity and a tendency to emphasis which are the essence of moral vigor and virtue; and we find the love of mysticism and metaphysics that lift the person beyond the surface of the ordinary world of the five senses. In short, the alienated temperament furnishes the chief condition of receptivity to higher states of being.

Cassiopaeans: Emotion that limits is an impediment to progress. Emotion is also necessary to make progress in 3rd density. It is natural. When you begin to separate limiting emotions based on assumptions from emotions that open one to unlimited possibilities, that means you are preparing for the next density.

Charles Fort was an eccentric, alienated personality. After receiving an inheritance from his family which meant he didn’t have to work for a living, he devoted his life to an idea: he traveled to the major metropolitan libraries where he would read through the various scientific journals of the day, looking for “damned data.”

Damned data includes strange phenomena and experiences such as reports of falls of strange things from the sky, strange things seen in the heavens, and strange disappearances. Fort was not just critical of the efforts of science to explain our reality, he was downright contemptuous of it. He would gleefully and fiendishly mock astronomers, meteorologists, and other scientists and their efforts to either deny or explain away anomalous occurrences. He derided their pompous attempts to deny what they could neither understand nor explain. His notes were published as The Book of the Damned.

Fort’s condition of alienation was expressed frequently in his repeated remarks that the more dogmatic and authoritarian a system, the more likely it is to be wrong. What was more, the ideas that he formulated after years of collecting data are quite expressive of the Cassiopaean description of densities especially in the idea that our real world is more or less a projection of an intermediate, “excluded-middle” realm of existence that was partly physical and partly ethereal.

I conceive of one inter-continuous nexus, in which and of which all seeming things are only different expressions, but in which all things are localizations of one attempt to break away and become real things, or to establish entity or positive difference or final demarcation or unmodified independence—or personality or soul, as it is called in human phenomena—…

Our general expression [is that] the state that is commonly and absurdly called “existence,” is a flow, or a current, or an attempt, from negativeness to positiveness, and is intermediate to both.

By positiveness we mean Harmony, equilibrium, order, regularity, stability, consistency, unity, realness, system, government, organization, liberty, independence, soul, self, personality, entity, individuality, truth, beauty, justice, perfection, definiteness—

That all that is called development, progress, or evolution is movement toward, or attempt toward, this state for which, or for aspects of which, there are so many names, all of which are summed up in the one word “positiveness.” …

I conceive of one inter-continuous nexus, which expresses itself in astronomic phenomena, and chemic, biologic, psychic, sociologic: that it is everywhere striving to localize positiveness: that to this attempt in various fields of phenomena—which are only quasidifferent—we give different names. We speak of the “system” of the planets, and not of their “government”: but in considering a store, for instance, and its management, we see that the words are interchangeable. It used to be customary to speak of chemic equilibrium, but not of social equilibrium: that false demarcation has been broken down. We shall see that by all these words we mean the same state. As everyday conveniences, or in terms of common illusions, of course, they are not synonyms. …

So then: That all phenomena in our intermediate state, or quasi-state, represent this one attempt to organize, stabilize, harmonize, individualize—or to positivize, or to become real: That only to have seeming is to express failure or intermediateness to final failure and final success; That every attempt—that is observable—is defeated by Continuity, or by outside forces—or by the excluded that are continuous with the included: That our whole “existence” is an attempt by the relative to be the absolute, or by the local to be the universal.

In this book, my interest is in this attempt as manifested in modern science: That it has attempted to be real, true, final, complete, absolute: That, if the seeming of being, here, in our quasi-state, is the product of exclusion that is always false and arbitrary, if always are included and excluded continuous, the whole seeming system, or entity, of modern science is only quasi-system, or quasi-entity, wrought by the same false and arbitrary process as that by which the still less positive system that preceded it, or the theological system, wrought the illusion of its being.

In this book, I assemble some of the data that I think are of the falsely and arbitrarily excluded.

The data of the damned.

I have gone into the outer darkness of scientific and philosophical transactions and proceedings, ultra-respectable, but covered with the dust of disregard. I have descended into journalism. I have come back with the quasi-souls of lost data. …

We substitute acceptance for belief.

Cells of an embryo take on different appearances in different eras.

The more firmly established, the more difficult to change.

That social organism is embryonic.

That firmly to believe is to impede development.

That only temporarily to accept is to facilitate.

But: Except that we substitute acceptance for belief, our methods will be the conventional methods; the means by which every belief has been formulated and supported: or our methods will be the methods of theologians and savages and scientists and children. Because, if all phenomena are continuous, there can be no positively different methods. By the inconclusive means and methods of cardinals and fortune tellers and evolutionists and peasants, methods which must be inconclusive, if they relate always to the local, and if there is nothing local to conclude, we shall write this book.

If it function as an expression of its era, it will prevail. …

We conceive of all “things” as occupying gradations, or steps in series between positiveness and negativeness, or realness and unrealness: that some seeming things are more nearly consistent, just, beautiful, unified, individual, harmonious, stable—than others.

We are not realists. We are not idealists. We are intermediatists—that nothing is real, but that nothing is unreal: that all phenomena are approximations one way or the other between realness and unrealness.

So then: That our whole quasi-existence is an intermediate stage between positiveness and negativeness or realness and unrealness.

Like purgatory, I think.

But in our summing up, which was very sketchily done, we omitted to make clear that Realness is an aspect of the positive state.

By Realness, I mean that which does not merge away into something else, and that which is not partly something else: that which is not a reaction to, or an imitation of, something else. By a real hero, we mean one who is not partly a coward, or whose actions and motives do not merge away into cowardice. But, if in Continuity, all things do merge, by Realness, I mean the Universal, besides which there is nothing with which to merge. …

So, then, in general metaphysical terms, our expression is that, like a purgatory, all that is commonly called “existence,” which we call Intermediateness, is quasi-existence, neither real nor unreal, but expression of attempt to become real, or to generate for or recruit a real existence.

Our acceptance is that Science, though usually thought of so specifically, or in its own local terms, usually supposed to be a prying into old bones, bugs, unsavory messes, is an expression of this one spirit animating all Intermediateness: that, if Science could absolutely exclude all data but its own present data, or that which is assimilable with the present quasi-organization, it would be a real system, with positively definite outlines—it would be real.

Its seeming approximation to consistency, stability, system—positiveness or realness—is sustained by damning the irreconcilable or the unassimilable—

All would be well.

All would be heavenly—

If the damned would only stay damned. (Fort, 1974)

And all would be well if “alienated people” would get with the social Stockholm syndrome program and quit thinking that ET might not have our best interests at heart!

Now, we come to the second line of information that has popped up in the past few days. The new movie, The Mothman Prophecies is out now, and there is a great deal of commentary being made in various metaphysical/paranormal research circles. Both Fortean Times and Fate magazines have articles on Mothman. John Keel, the original investigator of the Mothman case writes in the recent issue of Fate (Jan–Feb 2002):

In 1966–68, over 100 people in Point Pleasant, West Virginia, and the surrounding area reported seeing a giant, winged creature. This critter was usually described as being taller than a big man, with blazing red eyes and a wingspan of only ten feet. Yet it was able to fly faster than a speeding car.

Yet the creature failed to leave footprints, feces, or other physical evidence. After a flurry of sightings over a two-year period, it seemed to vanish forever. This proved once again that eyewitness testimony is of little value when you are dealing with fortean events. A thousand people could all see the same thing at the same time and it still isn’t proof that the object or entity is a real, physical, corporeal resident of our dimension. (Fate Magazine, pg 8)

The most fascinating article in the present offerings is about journalist Rick Moran’s 1978 investigation of the Mothman phenomenon. Mr. Moran points out in his article that the protocols of “writers,” in generic terms, and “journalists” are not the same. He had the idea that “field researchers looking into cases of the unexplained should adopt the tenets of investigative journalism; to look at the human stories together with the unvarnished facts (insofar as they could be discovered). This might better help us understand strange events than either the logical data and natural skepticism of scientists or the effort of so-called paranormal researchers looking for proof of their pre-existing beliefs.”

We couldn’t agree more. The Cs’ comments on Mothman connected it to a broader phenomenon-base which, as we will see, is supported by lateral evidence:

June 9, 1995

Q: (L) I read in a book about a monster called the Beast of Gevaudan which appeared first in 1764 and was supposedly done away with in 1767. Who or what was this beast?

A: Other dimensional “window faller.”

Q: (L) You mean it fell into our dimension from another through a dimensional window?

A: Yes.

Q: (L) Well, that would explain a lot of things about it. What about the creature known as “Spring Heel Jack” who terrorized England some time ago?

A: Same.

Q: (L) What about the Mothman in West Virginia?

A: Same.

Q: (L) So, windows to other dimensions are the explanation for a whole host of strange things?

A: Yes.

Which leads to a related series of questions:

November 19, 1994

Q: (L) In the Ann Haywood case which is supposed to be a case of demonic possession or obsession, who or what are the beings that are afflicting this woman and her family?

A: 3rd density section “B” energy anomalies same as “poltergeist.”

Q: (L) The case that is described in the book The Haunted, about the Smurl family, with quite a bit of phenomena occurring in their house including the sighting of a big-foot-type creature, what is the source of the phenomena in that case?

A: Same.

Q: (L) So, neither of those cases are “alien” related?

A: Correct.

Q: (L) Why are there such marked similarities between those two cases and the case described by Karla Turner and other alien abductions?

A: Similarities are open to interpretation. Turner household was opened to multiple types of phenomena due to interaction with Grays and others.

Q: (L) Does that occur frequently in interactions with Grays?

A: When there is excessive activity of this sort it leaves open channels or “windows” which allows all sorts of things to come through.

After reading John Keel’s Mothman Prophecies, Moran just assumed that Keel had followed the protocols of the author of popular books and not the more stringent journalistic rules. He was warned that he ought not to compare Keel with other writers because he was a good researcher and not prone to hyping his subject.

Rick Moran decided to put this to the test. Ten years after the Mothman incidents, he went to West Virginia and retraced as many of John Keel’s steps as he could. He tells us:

I was hoping to find a witness who might further embellish their testimony as reported in the book, or even recant. The deeper our questions got, the more we were convinced that the witness had indeed seen or interacted with something. Nearly everyone I spoke to remembered ‘the year of the UFOs’ and had a theory about it. Most seemed to know someone directly connected to the phenomenon and were willing to vouch for their veracity. Most residents had seen something, whether it was strange lights in the sky or ‘abnormal’ activity on the outskirts of town during that period. Even the more spectacular claims, they said, were made by people who were not otherwise prone to telling tall tales. (Fortean Times 156, April 2002)

Mr. Moran was quite impressed by the fact that even the police department and local newspaper staff verified the sincerity and veracity of those who had experienced the phenomena. Many of the reports are part of the public record, in police reports, and they became so frequent that the newspaper actually stopped reporting them due to overabundance of material. “The entire community became desensitized to the phenomenon and spoke matter-of-factly about nightly sightings of UFOs or the latest news on the creature” (Moran, FT 156).

Then, along came the Men in Black. They passed themselves off as government investigators, and the stories about those encounters are the strangest parts of the book. Here, Mr. Moran makes a rather interesting observation:

Unlike Mothman, the MIBs sent a shockwave of fear through their contactees. Their aura of menace was combined with an absurd fascination for quite mundane objects. They asked questions about common food items and their speech seemed somehow odd and disjointed. Most importantly, witnesses noticed the MIB had no ears, or seemed to talk without moving their lips. You’d think the witnesses would be terrified, having seen such obvious warning signs, but a strange calm prevailed until after the visitors left; only then did people realize how odd, even horrifying, their visitors were.

Our team conducted interviews, looked for deviations from the original stories and then departed. One witness told us, as we were leaving her home, that she believed the MIBs veiled threats were very real and that anyone looking seriously into the phenomenon was placing themselves in harm’s way. (Moran, FT 156)

These remarks about the sinister nature of MIBs is quite telling in light of what the Cs had to say about them:

November 6, 1994

Q: (L) All the UFO sightings in Gulf Breeze, are these aliens or government experiments?

A: Some are and some are projections.

Q: (L) And who is responsible?

A: Multiple sources.

Q: (L) Positive or negative?

A: Both.

 

November 19, 1994

Q: (L) Who or what are the individuals called Men in Black?

A: Lizard projections.

Q: (T) Does that mean that they are just projecting an image of a being?

A: Yes.

Q: (T) The MIBs are not real, then, in our physical terms?

A: Partly correct. You do not understand technology but we will describe it if you like.

Q: (L) We like. Please describe this.

A: Okay. Get ready. First we must explain further time “travel” because the two concepts are closely related. The first step is to artificially induce an electromagnetic field. This opens the door between dimensions of reality. Next, thoughts must be channeled by participant in order to access reality bonding channel. They must then focus the energy to the proper dimensional bridge. The electrons must be arranged in correct frequency wave. Then the triage must be sent through realm “curtain” in order to balance perceptions at all density levels.

Q: (L) Information in the event that has to be balanced or taken into consideration as to importance so that the program runs correctly. Is this the correct interpretation of triage as you have used it?

A: Sort of. Triage is as follows: 1. Matter, 2. Energy, 3. Perception of reality. That is it folks. […]

Q: (L) Several times I have heard reference to big flying rectangular boxes. I would like to know who these belong to?

A: Lizard projections.

Q: (L) Why do they have so many different types of craft?

A: Not all are theirs. […]

Q: (L) What or who are the South American aliens I have read about who are described as being gray with thick lips, rudimentary features, gray uniforms, and are called by the South Americans “Malos”?

A: Lizard projections.

Q: (L) Were these also the clay-like beings seen by Betty Andreasson only she saw them wearing blue suits?

A: Yes.

Q: (L) Where was Betty Andreasson taken to when she saw the Phoenix in her abduction?

A: Another dimension of reality.

Q: (L) Is Betty Andreasson correct in believing that her experiences are positive and are bringing her closer to God?

A: No.

Q: (L) Is Betty Andreasson deluded?

A: No. She is a victim.

 

January 11, 1995

Q: (B) What is the proper protocol when meeting a Lizard?

A: Up to you!

Q: (F) I don’t think I’ll repeat that, Barry. (L) Did he use the “F” word? (F) No, he referred to a part of the anatomy. (B) Are Lizards shape shifters?

A: All on 4th level of density have that ability.

Q: (B) Do they have the ability to block their true appearance?

A: Yes.

Q: (B) Are they walking around amongst us now?

A: Infrequently, they use “agents” to do most of their tasks on 3rd level.

Q: (B) Are these agents the Men in Black or are they the Grays?

A: Both and many others. Men in Black are often Lizards cloaked as human types, and can remain on 3rd density level for limited periods called short wave cycle. Men in Black claim to be government in order to have excuse to have direct contact with selected humans.

Q: (B) Have these Men in Black killed humans?

A: No.

Q: (F) They just threaten?

A: Yes.

Q: (B) Have the Lizards killed humans?

A: Oh yes!!!

 

January 21, 1995

Q: (L) OK, that’s good enough. Who are the oriental-appearing personnel that have been seen manning the helicopters and the white vans that have been sighted all over the country?

A: MIB. And government copycats. Copy, in order to throw off investigation. They do it to protect the public from knowing that which would explode society if discovered. […]

Q: (L) OK, I want to ask this one, because this is one I haven’t hit lately. Wendelle Stevens, who was associated with Billy Meier, and also Genesis 2 or 3, put out the Billy Meier book on the Billy Meier sightings …

A: Some too, are projections. This phenomenon is multifaceted.

 

July 23, 1995

Q: (L) I also seemed to be aware of several dark, spider-like figures lined up by the side of the bed, was this an accurate impression.

A: Those could be described as specific thought center projections.

 

October 23, 1998

Q: (L) Keel also talks about Serpent people integrated in our society with holographic images superimposed over their faces. Is this ever the case?

A: Maybe.

Q: (L) As in Men in Black?

A: Maybe.

 

November 21, 1998

Q: (M) He says: I’ve had three experiences with aliens, who kindly provided me with silicone beads of some kind. Were these physical abductions or just projections?

A: One begets the other. A projection involves trans-dimensional atomic remolecularization.

At the end of their investigation, Moran’s team discussed the evidence, concluding reluctantly that the only explanation that had a broad enough theoretical base for the entire situation was the UFO-as-ultraterrestrials hypothesis proposed by John Keel, Jacques Vallee, et al. Their conclusion was that they had failed to find a chink in the Mothman armor. In short, they didn’t have an investigative journalism exposé to publish. And there the matter would have remained if not for a series of frightening interference-type events that began to occur in Rick Moran’s personal life right after his return to New York. These occurrences more or less pushed him off the fence.

The reader is going to have to get a copy of FT to read this account which accurately represents the very kinds of weirdness so many other people experience when delving into these matters, including ourselves and many members of our discussion group. The question is, of course, how to view it: in terms of Stockholm syndrome, or as an “alienated” individual?

In the week following truly bizarre, threatening phone calls, the involvement of the phone company in tracing these calls with startling results that served only to unnerve the journalist even more, Mr. Moran was scheduled to be a guest on Joel Martin’s talk show on WBAB on Long Island. The topic had nothing at all to do with UFOs or anything weird; it was about Agent Orange and its use in Vietnam. When Moran arrived at the station, the DJ met him in the lobby, obviously shaken. He, too, had received a visit from a MIB who warned him against doing shows on the subject of UFOs. After a brief “war council,” Mr. Moran and the DJ both agreed that when a journalist feels threatened, the best response is to put everything he knows before the public because, once it is public knowledge, there is no longer any reason to threaten the source. He was right. Neither he nor the DJ were ever threatened again.

What is most interesting is the fact that Mr. Moran points out that throughout his career of reporting on criminals, the mob, and other questionable elements of our society, neither he nor his family had never, ever been threatened before this diversion into the world of Mothman. And this begs the question: what is it about such investigations into hyperdimensional matters that invites a response that seeks to repress, twist, suppress, and otherwise employ Stockholm syndrome to shove everything back under the rug? Moran speculates in retrospect that the entire Mothman phenomenon had the flavor of an experiment.

And here we come to an item that ties it all together here. Colin Bennett brings to our attention the ancient magical connections between Mind and Landscape which is in opposition to the sterile materialist view of reality. The only question, of course, is whose mind? Bennett writes:

Forster’s Marabar caves, Hamlet’s castle at Elsinore, and Thomas Hardy’s Egdon Heath are all aspects of crypto-geographic personalities; they live and breathe as huge animated forms and penetrate human awareness the way ivy weaves through an old house. These suprahuman forms are quite conscious, aware, and active. In West Virginia, Keel found the local ‘system-animal’ had its own agenda; it ‘spoke’ through simulacra and weather, atmosphere and geology, coincidence and dream. Before the coming of Christianity and science, such forms as Keel describes were a fully understood part of an integrated world image that linked Mind to sacred sites, landscape, ideas and evolving culture. We might have to return to the ancient Greek view that the truth is scandalous beyond all belief, and the gods are neither respectable nor sensible entities at all.

In the fortean sense, scientific objectivity has ‘banned’ our recognition of any participants in our conscious life other than fellow humans. Shakespeare shows that there are unnamed dramatis personae implicit in the human situation, showing that humans are not lords of creation but part of an evolving chain of being, shading from ‘solid’ to almost nothing. This chain consists of animal, vegetable and mineral domains, all of which have dynamic anthropomorphic elements that we ignore at our peril. Like Shakespeare’s The Tempest, The Mothman Prophecies depicts humans as poised between the animal kingdoms and the realms of the gods. The Greek Tragedians understood completely such connections between environment and social character, motivation and supra-human agendas. Meantime, fallen moderns grate their teeth on the mechanical and wonder that they cannot explain events in Dallas 1963, the assassination of Princess Diana, or the murder of little Jon Benet.

Like many who return from the magic landscape of Magonia, Keel, as wounded initiate, is sick and exhausted. Occult initiation is always a near-death experience. (Bennett, FT 156, my emphases)

I hope the reader remembers the remark about “gritting of teeth” from my correspondent quoted at the beginning of this chapter. Put that together with this last remark of Mr. Bennett about “fallen moderns” who “grate their teeth on the mechanical,” as well as the mention of the death of Princess Diana and my perception of it as part of a fourth-density, time-looped clue system, and the comments I wrote in the previous chapter about Frank’s dental problems, and we have a perfect, living example of a semiotic content plane that is expanding exponentially.

We also begin to see that the so-called “scientific objectivity,” including that of the SETI study quoted at the beginning, may actually be more subjective than they would like to think, and “alienated” people do not, in fact, assign less meaning to life; because they are more truly objective, they assign more meaning; and this more meaning indicates, objectively, that ET does not have our best interests at heart.

At the end of this little episode of the revealing of a wider semiotic content plane, of connections to our “living landscape,” the action of the crypto-geographic personalities, the huge animated forms that penetrate human consciousness, the suprahuman forms that are quite conscious, aware, and active, we become even more acutely aware of the fourth-density Matrix Control System in real time. And when it reveals itself to us, when it touches us, it can be stunning. As my correspondent wrote:

You slide so slick, so fast, straight to the bottom and you sit there for a moment collecting yourself from the ride. Don’t you think this is the part that makes most people smile even if they’re grimacing and gritting their teeth on the way down due to the gravitational plunge, the extreme sensation of near free-falling, landing, finally, intact; a whole new sensation … And no longer speaking metaphorically, at the end of the slide there is a whole new reality/perception, or maybe, finally, the acceptance of the para-perception that was being avoided. …

I know nothing new has been uncovered here, we’ve all had these experiences before. But it seems important to talk about it. But, doesn’t it seem to be so that these experiences of direct interaction with the Universe seem to get bigger and more obvious with time? Maybe the sharing of these types of stories builds solidarity, and this energy of solidarity helps more and more people to pierce the veil?

Are the “alienated” beginning to build a Network of Freedom?

All would be well.

All would be heavenly–

If the damned would only stay damned.

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