The High Strangeness of Dimensions, Densities, and

The Process of Alien Abduction

Part II

David Peat writes in "Synchronicity: The Bridge Between Matter and Mind,"

"At its height, toward the end of the nineteenth century, Newtonian mechanics had become the model for all other sciences. ...The universe had been transformed from a living organism into something that was much closer to a machine, a machine albeit of immense ingenuity in its construction and operation, but nonetheless mechanical... Within such a machine, however, there is little room for values and meaning or for the inner facts of experience and revelation. And even human nature could be apparently reduced to the functioning of the instincts and repressions, which, in turn, had their origins as flows of energy arising in electrochemical reactions of the nervous system.

"Quantum theory and relativity had a revolutionary effect on this Newtonian approach, not only in transforming the formalism of physics but also in changing the worldview that was associated with it. Neils Bohr, for example, stressed that quantum theory had revealed the essential indivisibility of nature while Heisenberg's uncertainty principle indicated the extent to which an observer intervenes in the system he observes.

"Yet despite the important revolutions that have taken place within physics, old ways of thinking continue to dominate our relationship to nature... The worldview that we have all inherited from an outmoded physics still has a profound effect on our whole lives; it permeates our atitudes to society, government, and human relationships and suggests that every adverse situation can be anlyzed into an isolated 'problem' with a corresponding solution or means of control." (Peat, 1987)

And it is this worldview that has "hypnotized" us into perceiving the world the way we do. It is the foundation of our belief systems.

It has been said that physics - the study of the deep nature of our world - determines our belief systems. Unfortunately, for the most part, the belief systems of humanity are over 50 years behind the general understanding of our reality as studied by physicists.

The study of Synchronicity suggests that there is an underlying harmony or mosaic to nature, a pattern that is 'the umbilical cord that connects thought, feelings, science and art with the womb of the universe which gave birth to them. There is confirmation of this 'patterning' in the symbolic alchemical texts of the Middle Ages, Tantric texts and other ancient writings. These texts talk about a universe that unfolds according to a hidden, dynamic order. (Peat, 1987)

Carl Jung defined synchronicity as 'the coincidence in time of two or more causally unrelated events which have the same meaning.' His implication is clear - certain events in the universe cluster together into meaningful patterns without recourse to the normal pushes and pulls of causality. these synchronicites therefore, must transcend the normal laws of science, for they are the EXPRESSIONS OF MUCH DEEPER MOVEMENTS THAT ORIGINATE IN THE GROUND OF THE UNIVERSE and involve, in an inseparable way, both matter and meaning.

This 'acausal connecting principle' flies in the face of the worldview that is based on a causally dominated universe. And, this worldview, interestingly, is a result of the imposition of Christianity which made linear time, or the "beginning and end" of the universe an essential tenet of faith. In order to control humanity, the "End" had to be postulated, with its attendant judgment of the saved or damned, so that the church could be the purveyors of salvation.

Causality is defined very loosely, as a 'chain of cause and effect.' This means a series of links, in which each one is firmly locked into its two neighbors so that the whole chanin is able to stretch out indefinitely in both directions. In this way, every event in the universe is causally linked to an event that comes before it and to one that comes after. There can be no room in this 'creation' for free will, creativity, or synchronicity.

This, of course, does not describe causality sufficiently because a single event can be at the junction of many interlinked "chains" of causes which all act upon the result, or a single event can branch out into many "chains" and be at the root of many later and varied events. But, for the present purpose, the idea of causality is that one thing leads to another and another and so on.

How then do we understand Jung's "acausal connecting principle?" One way of looking at it is to imagine a miniature flat-surface world occupied by tiny two-dimensional beings, and that this "world" is like a membrane, or plastic. If a person comes along and pushes the ends of their five fingers through the membrane, the "plane beings" will see this as five separate intrusions of some strange disk-like objects and will have no conception of the idea of the whole hand to which the fingers are attached. Each "disk" will seem to be discrete and unrelated to the others except in "time" of occurrence. There may be forces in higher densities that are similar to this illustration in relation to our reality. This would be "acausal" from our perspective.

Before one can understand the "alien" interactions with the human race, it is first necessary to break the hypnotic hold of causality on our vision. The belief in causality is based on a habit of mind through repeated historical precedent and is far from being a logical proof of inevitability. Just because it has been observed on many occasions in the past that B follows A, it does not logically follow that this succession will occur in the future!

Linearity encourages an attitude of mind in which a complex system is analyzed into simpler systems. This is because a linear system can always be broken down into a collection of coupled linear differential equations that correspond to interacting elements. For example, the conduction of heat and sound in a metal can be described in terms of interacting abstractions called phonons. In the linear region, a metal behaves as if it were composed of elementary phonons - just as atoms act as if they are composed of elementary particles. But, as the temperature of the metal is raised, or if it is perturbed more violently in other ways, nonlinear behavior dominates and it is no longer possible to explain its properties in terms of interacting phonons. The behavior of the metal now emerges out of the system as a whole and new and unexpected effects may suddenly appear. One obvious result that is not to be expected from a set of interacting phonons, is the breakdown of the atomic lattice that occurs at the metal's melting point when it is transformed from a solid into a liquid! (Peat, 1987)

In more general cases of chaos, turbulence, changes of state, transition, and evolution, nature displays subtle mechanisms in which new and emergent properties manifes and descriptions must take into account the WHOLE SYSTEM and not just its parts.

This Nonlinear nature is more like an organism than a machine. To understand it, we must have new attitudes which incorporates synchronicity. The structures of the 'linear world' are built through the ordering and arrangement of elements. Bricks are stacked with cement to make walls; walls make a house. Every structure is built from simpler parts and its final form is not explicit in any one of its parts. Such structures are 'constructs,' for they are made according to an external design. The meaning of these things is found OUTSIDE of them and is imposed on them.

In contrast to this, nonlinear systems can evolve forms that are maintained through a process of constant change. A fountain of water maintains its shape because it is never the same! It is constantly born through the flow of water. It is an EXPRESSION of the whole system and requires no external act of construction to give it life. It CONTAINS ITS OWN MEANING.

Our 3rd density world is exactly the same. All the events and participants emerge collectively out of apparently chaotic or individualistic behavior. Within each is enfolded some greater whole and, at the same time, each individual manifestation unfolds over this whole and expresses it. Each existent thing or being emerges at a critical point, a juncture in which its potential is at first embryonic and then flowers into a living form. There are no apparent external plans or builders in THIS DENSITY, because the expressions of our world emerge from 4th density.

The dynamic structures of our 'living universe' all owe their existence to a wider whole which involves the entire universe at all levels of density. Everything that we see or experience is born out of this underlying "ground" of 4th density, exists for a time, and then dies back into this ground.

Synchronicities occur when the "emergence" is most active or when the "veil" between this world and the world from which ours is born is thinned or ruptured and we see the "fingerprints of the gods" moving through our world.

We seem to live our lives with all the appearances of freedom and it is difficult to consider the possibility of an underlying "pattern maker" which directs the structures of our reality and our experiences within it. We make decisions, change our minds and opinions, perform acts of will and create art and science - or do we?

No one would argue that the language we speak has an internal structure; it is ruled by grammar and semantics and syntax. Yet, we are free, within this structure, to create prose, poetry, plays and so forth. At the same time, a piece of music is a free creation of the human mind, yet all music is governed by laws of structure including physical properties of tones, scales and harmonic progressions. So, it is not impossible for freedom and creativity to exist with some sort of internal, archetypal structure. As to whether the internal structures themselves can be changed is a different question!

When one deeply studies creative inspiration, it seems that it is something that lies beyond the conscious ego and cannot be summoned by the control of the will. The Greeks described the "inspiration" for all acts of mankind as the work of the various "gods."

To the ancients, this powerful world of "symbols" was a firm reality. Freud considered it to be the unconscious and that it was predominantly personal. Jung went even deeper and described an objective layer that he called the "collective unconscious."

In 1906 Jung noticed that one of his Swiss patients, a paranoid schizophrenic, was squinting at the sun while moving his head from side to side. The patient explained that the sun possesses a penis which is the origin of the wind and that by turning his head from side to side he could make this penis move. Naturally, this sounded quite irrational to Jung.

Several years later Jung came across a Greek account of an ancient Mithraic ritual which tells of a tube, let down from the face of the sun, which is the origin of the wind. It was a striking correspondence between an ancient myth and the fantasy of a modern psychiatric patient. How could a schizophrenic's mind have come up with an image that was identical to one once believed by the followers of Mithras?

Jung began to delve deeper into mythology and discovered a number of other correspondences that had surfaced over the last two thousand years. Medieval paintings show divine rays emanating from the sun and some legends claim that the Holy ghost impregnated the Virgin in a similar fashion. In addition, the visitation of God is often experienced as a divine wind. It appeared that a certain essence of this myth of the sun was common to man's mind over the past two thousand years or more.

Over the years Jung collected manuscripts from the Middle Ages, Gnostic texts, and classicla works from china, India, and Tibet. He analyzed the many dreams and waking fantasies of his patients and traveled to Africa and India to hear dreams, myths, and legends at their sources. Again and again he discovered that similar dreams, images, and myths were surfaceing in remote parts of the world and in very different cultures and historical periods.

Through all of his travels and researches Jung discovered that the images of the hero, the twin brothers, the sun, the eternal feminine, the underground journey, the serpent, the mandala of wholeness, and the dynamism of opposites occurred again and again.

Jung's conclusion was compelling, that the unconscious mind had a collective level that is common to all of humankind. The deeper levels of mind are OBJECTIVE, for they belong to the entire human race.

The personal nature of mind had now been shown to contain an objective, impersonal level. In the same way, a sort of "reverse" operation was occurring in science. For centuries the study of physics had been the objective study of nature. But, with the advent of quantum theory, it appeared that the observation of nature also contained a subjective element - the irreducible link between observer and observed. Below the everyday appearances of matter in which the scientist acts as an impartial observer, are encountered quantum processes in which observer and observed are linked. Below this level, Heisenberg and others have hinted, there may no longer exist a fundamental ground of matter but, rather, fundamental symmetries and ordering principles. This is the nature of 4th density.

Just as the electron cannot be directly apprehended but must be inferred from its tracks in a cloud chamber, so the contents of the collective unconscious cannot be brought directly to the surface of awareness but are deduced through their tracks or shadows that appear in awareness and the personal unconscious in the form of myths, dreams, fantasies, powerful images, and works of art AND ALIEN INTERACTIONS!

The "ground" of the "Alien Phenomenon" is and will continue to be, hidden from direct third density apprehension so that its existence can only be inferred. But, just as an electron is a REAL entity in very specific terms, so is the alien presence, and this fact should never be forgotten. Just as there are hints that a nonmaterial level os symmetry and order exists below quantum phenomena, it is also true that below the level of the collective unconscious there is not jus "mind stuff" but a fundamental dynamic ordering of all that exists in our reality: 4th Density.

At the level of 4th Density, a strict division between mind and matter no longer applies. It is a domain of creative ordering and objective intelligence. And, as it is throughout all the universe, it is a realm of balance - good and evil.

We have to be careful, however, in attempting to fully comprehend or describe 4th density. For example: the quantum level of matter appears to underlie all material phenomena is dependent on the classical level for its definitions and for any measurements. Thus, while it is possible to analyze higher levels in terms of lower, it is also true that the higher levels contain unexpected and novel behaviors that cannot be grasped by our 3rd density cognitive systems. We need to understand that, in terms of cognition, 4th density is a very strange realm indeed!

Jung suggested in some of his writings that the objective unconscious merges into the instinctual responses of the animal kingdom. The implication is that the material universe is sustained through a constant dynamic renewal through the dynamics of fundamental principles of ordering which Jung called archetypes. This would suggest that the essence of the collective unconscious lies in the meaning of its archetypes or dynamic patterns and symmetries of 4th density that maintain its internal structure.

Meaning, therefore, is at the heart of both the material universe and the collective unconscious. The archetypes which provide the dynamic basis of the collective unconscious cannot be directly apprehended in their naked forms for they are not of the same nature as thought. "An analogy may serve to illustrate this point. The brain possesses nerves which tell when the body moves; they indicate the disposition of the arms and legs, the process of digestion, and the sensation of the heart when it is stressed. However, the brain has no nerves to tell us how it is operating. I do not receive a sensation of fullness when I read Shakespeare or of pain when I reflect on my income tax. while the brain contains a display of the body's activity, it does not display its own internal operation. Similarly, the structure of the mind is the result of the dynamic play of the archetypes and these can never be displayed directly. Rather, the archetypes leave their footprints in the mind and PROJECT THEIR SHADOWS ACROSS THOUGHT. While it is not possible to observe the archetypes directly, their movements can be sensed through the numinous images, myths, and happenings that enter consciousness" - including alien interactions! "Whenever something is experienced that exhibits a universal power, then it is a good indication that the dynamics of the collective unconscious are being stirred into new activity and that the archetypes are entering a new constellation." (Peat, 1987)

The whole pattern of an individual's life may be the gesture of an archetype. Jung has even suggested that archetypes can unfold over hundreds or thousands of years and can also manifest themselves in a series of historical events within a particular nation.

How can it be that the essence of a particular ritual, such as the Mithraic rite described above, can resurface two thousand years later in the mind of a 20th century man? How can it be that images and memories are encoded and stored over tens of thousands of years of the mind's evolution? If the basis of mind lies in the dynamic ordering of the archetypes then what correspondence do they have to the physical organ of the brain and to its evolutionary history?

The only answer that suffices is that time, as we know it, does not exist at the higher levels of density where these archetypes "reside" and from where they manifest into our reality. And, if time, as we perceive it, is only IN us, then that means that the universe is really cyclic and these "archetypes" play themselves into our realm over and over again on macro and microcosmic levels.

Thus it becomes important to know the archetypal myths and to understand fully our own functioning within these myths and how they are presently playing themselves out as "alien abductions."

Don Juan dealt with all of this in a very pragmatic way. He said that "we have a companion for life. We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don't do so." (Castaneda, 1998, p. 218)

And, I would like to add, that the predator gives us clever psychologies and philosophies that attempt to explain the mysteries of our world so that we live under the illusion that we have a clue about what is going on!

We have to remember the other point don Juan made: "I want to appeal to your analytical mind. ...Think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory bahavior. Sorcerers believe that THE PREDATORS HAVE GIVEN US OUR SYSTEMS OF BELIEFS, OUR IDEAS OF GOOD AND EVIL, OUR SOCIAL MORES. (emphasis, mine) (Castaneda, 1998, pp. 219-220)

At this point, there is another illustration that I want to recount. It is a tale from "In Search of the Miraculous" by P. D. Ouspensky, the Russian mathematician and philosopher. It was supposedly told to him by his mentor and teacher, G. I. Gurdjieff.

"There is an Eastern tale which speaks about a very rich magician who had a great many sheep. But at the same time this magician was very mean. He did not want to hire shepherds, nor did he want to erect a fence about the pasture where his sheep were grazing. The sheep consequently often wandered into the forest, fell into ravines, and so on, and above all they ran away, for they knew that the magician wanted their flesh and skins and this they did not like.

"At last the magician found a remedy. He hypnotized his sheep and suggested to them first of all that they were immortal and that no harm was being done to them when they were skinned, that, on the contrary, it would be very good for them and even pleasant; secondly he suggested that the magician was a good master who loved his flock so much that he was ready to do anything in the world for them; and in the third place he suggested to them that if anything at all were going to happen to them it was not going to happen just then, at any rate not that day, and therefore they had no need to think about it. Further the magician suggested to his sheep that they were not sheep at all; to some of them he suggested that they were lions, to others that they were eagles, to others that they were men, and to others that they were magicians.

"And after this all his cares and worries about the sheep came to an end. They never ran away again but quietly awaited the time when the magician would require their flesh and skins." (Ouspensky, 1949)

In order to awaken, first of all one must realize that one is in a state of sleep. And, in order to realize that one is, indeed, in a state of sleep, one must recognize and fully understand the nature of the forces which operate to keep one in the state of sleep.

It is absurd to think that this can be done by seeking information from the very source which induces the hypnosis.

"Theoretically, (a man can awaken), but practically it is almost impossible because as soon as a man awakens for a moment and opens his eyes, all the forces that caused him to fall asleep begin to act upon him with tenfold energy and he immediately falls asleep again, very often dreaming that the is awake or awakening." (Ouspensky, 1949)

We have already noted that Joseph Campbell pointed out that there have been, (to his knowledge) two significant inversions of the serpent image in history. In both cases, the original meaning was twisted so that the serpent was not longer the "source of life," but was the enemy and must be rejected and stamped out in all philosophies and religious rites.

This seems to have been a multi-stage operation. Gods who had been consorts of the Goddess, represented by the serpent, acquired the serpent image for themselves. Soon, they were no longer represented by the serpent, but by the fact that they killed the serpent. Then, the many-gods idea was replaced by the "One God" concept, narrowing the field considerably and paving the way for greater and greater control of humanity in many terms.

But why in the world would "Reptoid" type beings do something like that? Why would they manipulate the minds of humanity, possibly use time manipulation to effect some of these "alterations," which would seem, on the surface, to be diametrically opposed to their objectives?

The answer is fairly obvious and pure Machiavelli: create a "Decoy" enemy and pretend to be the saviour while actually pulling the net tighter and tighter on your unsuspecting prey who is looking elsewhere.

Remember this? "Beware of false prophets who come to you dressed as sheep but inside they are devouring wolves. You will fully recognize them by their fruits. Do people pick grapes from thorns or figs from thistles?... A good tree cannot bear bad fruit; nor can a bad tree bear excellent fruit." (Matt. 7:15,23)

It is interesting that the analogy is to a "tree," one of the traditional images for the serpent.

It is my opinion that we have "two trees" here: a "good tree" and a "bad tree." We have the serpent that represents life and creativity and our DNA.

And we have an "evil tree/serpent" that comes to us disguised as materialistic philosophies, religions of salvation by vicarious atonement which include all sorts of marvelous phenomena including miracles and apparitions of virgins and crosses; psychologies that attempt to explain away the realities of the ethereal world as illusions and delusions; and in the present day, aliens who claim to be our "creators" and therefore our "gods."

And, there is a very deep and hidden reason why these Reptoid aliens wish us to abhor the serpent - because it is the symbol of that which can save us: our DNA, the heritage of the Goddess who gave her blood for our redemption. But that is a matter that must be discussed AFTER we examine the material on "abductions."

Continue to Part III

Return to Abductions Index

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