In his book The Cosmic Serpent, Jeremy Narby explains that, among Amazonian shamans, there is a belief that certain spirits hunger for the taste of life, but the only thing that they can still detect is tobacco smoke. To communicate with them, a shaman will smoke powerful tobacco.
Could it be that there are physical beings who can no longer taste of life but long to do so? If they are actual, physical creatures and not spirits at all, or can manifest physically, maybe that explains the obsessive need for tobacco of the creatures who followed us to Texas. If they are living in a state of profound anesthesia to life—in effect, being dead while still in physical bodies—perhaps they have a motive for stealing a person’s energetic body. Or maybe it has nothing to do with the energetic body but is done to harvest spinal motor neurons, or for some other reason involving the use of spinal tissue.
Before we let our imaginations run away with us—or rather, I let mine run away with me—it cannot be forgotten that the tales of human mutilation are only stories. A transcript of a conversation isn’t a notarized coroner’s report. True, I do know the nurse involved, and I don’t think she’s making anything up. But she is also a member of the Mutual UFO Network, which has at least a partial exposure to people within the U.S. intelligence community, which does seem to me to have been in the past interested in controlling the contact narrative with fear and, for all I know, may still be interested in doing this. Could she herself have been duped? Or given the roughness of the way the human bodies were treated in contrast to what is seen during the cattle mutilations, was this done by a serial killer?
Unfortunately, the matter has to be kept in question. There isn’t enough information to do anything else. However, the FBI was involved in both the Sees case and at least the one case the nurse is aware of in Brooklyn, so something more than ordinary does seem to be amiss here.
If the removal of the spine is a way of harvesting the second body, I would then call this not only a conventional crime but also a spiritual crime of a kind that we do not have in our world, but which we had better learn about and learn to protect ourselves against, and the only way I know of to do this is, as I have discussed, by building a strong soul.
In the past, the violent side of our relationship with the visitors has often been ignored or covered up. UFO investigator Philip Imbrogno reports that Dr. Hynek would not allow reports of cattle mutilations or human abductions and deaths to be included in Night Siege. Dr. Hynek feared the adverse publicity that abduction reports would generate. He probably feared that the entire book would be discounted because people would be unable to face these stories. As I was personally abducted in 1985 about thirty miles from the area where the Hudson Valley sightings were taking place, I can attest, in this case, that at least one such abduction did happen.
Famed investigator of the anomalous John Keel says that the phenomenon, which he does not regard as an alien intrusion, has a long history of hostility to mankind. Dr. Jacques Vallee, who also sees it as something far stranger than alien contact, has explored this in his books, most notably Messengers of Deception and Passport to Magonia.
Although the life experience collected in the energetic body seems to me to be the primary focus of the phenomenon, the physical aspect is very certainly there, and physical contact can clearly be dangerous, at least when some entities are involved. Also, it would appear that, while much of the phenomenon is ancient, some parts of it must be quite new, at least, if the stories of mutilation and spinal extraction are true. We have no historical record of murders involving such mutilations, and if they had been going on for a long time, surely there would be a history of it. Stories of deaths involving such a very unusual injury would be famous, like the tales of Jack the Ripper. There is only one, though, prior to the early 2000s when this smattering of equivocal reports appears. Then it ends. It goes no further. It might be possible to cover it all up in the United States and some of the other developed countries, but not everywhere, and, except for one rather shaky case in Brazil, there are no other reports. This case took place on September 29, 1988. A body was found near a reservoir south of Sao Paulo that was damaged in ways that were similar to cattle mutilations and seemed similar to the cases reported in New York. But it could also have been that the man suffered chemical burns or even conventional scavenger predation after death. While photos exist, and they are graphic, they are not definitive.
Since 1985, there have been abundant occasions when the visitors could have done anything they wanted to me. Given their power, the men at the condo could obviously have done much more than they did.
I have intentionally opened myself to the visitors, without placing any limits on who might show up in my life or what they might do. Most recently, in February of 2019, when I was at a place in Texas where I have encountered them so many times, they showed up physically. I caught only a glimpse of one of them, but I could hear them very clearly all around me. I was a bit scared, but not all that much. After our quite intense meeting was over, I went on to bed, something I never could have done in the old days.
In all the letters that Anne retained from the Communion days, only one specifically mentions a death in connection with a close encounter experience. This involved a man who ran after some of the kobolds with a shotgun. He was found dead beside a small lake on the family property. His body was unmarked, but there was a bulge on his chest caused by something under his skin. When there was an autopsy, the object was taken by the authorities. No specific cause of death was found, and it was classed as a death by misadventure. The object was not returned to the family.
With our limited understanding even of what the overall presence is, let alone how many different forms are involved and how they relate to each other, we cannot draw any conclusions beyond saying that some situations have arisen that are weird and suggestive of violence and that for the most part contact appears to be frightening and sometimes violent but usually not dangerous in any permanent way, and, if one keeps at it, it leads to the benefits of intellectual, emotional and spiritual growth.
If human mutilations are happening, that needs to be part of the public knowledge base, along with all we know about specific cases and any theories about why it happens and who is doing it.
So what is to be done? That’s where communication comes in. If we are under physical threat, we need to understand why, or we will never succeed in countering it.
That’s liable to be a long path, but if we are strong and committed first to our own needs, it is possible to follow it, I would think, to a satisfactory conclusion. I believe this because it has been and is my life. I am here writing this, not ripped apart in some field somewhere, and there have been and are ample opportunities for them to do that to me. I do not protect myself, not with weapons, not with prayer or ritual or anything at all. Instead, my primary focus is how to open myself more profoundly, not close the door on them and try to hide or fight or channel the relationship in any way. What they do with me and to me is entirely up to them, with the result that they lavish knowledge and experience on me, enabling me to lead a life of great richness and wonder.
So I go on meeting with them, letting them into the most intimate levels of my life and learning from them all I can.
We are alone with them on this little, dying planet. They do possess secrets that can help us, of that I am quite certain. My focus, thus, is not trying to fend them off but rather to cautiously take what I can of what is on offer from them, which seems by far the more practical and useful approach.
It’s not hard to believe that cases in the developed world could be covered up by some sort of concerted international effort, but if murders this bizarre are happening worldwide, some cases are bound to have come to light, and that has not happened.
Given this, I think, on balance, that we’re going to have to table our caution until there is more justification for it and do what we can to get our relationship with them to come into focus. I think if people begin announcing their availab
ility, say with the sensing exercise, there is liable to be a response. This might be doubly true with the intellectually accomplished, as I know that they want particularly badly to communicate with scientists and others who can help us save our planet.
If they are going to emerge, we’re going to have to accept certain basic realities. They are that we don’t know what they are, that we don’t know the degree of danger involved and that we are going to have to take a gamble. But it is an informed bet. If they were an invading force, we’d be their slaves by now, or dead. While not all of them may have motives that are to our liking or in our interest, some of them do, or I and others like me would not be having positive experiences with them. When I reacted to them by trying to overcome my own fear, they responded in a deeply positive and persistent way. They demonstrated with Dr. Belbruno what is on offer to our science and with me what is available in terms of a richer and more true inner life and understanding of the world.
Still, it’s going to be a very hard job for us to do this.
How can entities with different biology, different histories, different perceptual systems and a different relationship to reality possibly hope to make any sense, say, to government officials or scientists who cannot conceive of any form of communication other than the spoken or written word, which are in fact, not adequate to the situation? There is simply no way we can tell what is actually happening when we attempt ordinary conversation with them. They may choose words, for example, that they have learned will be a fitting response to some question or comment, but how can we know what they think they mean?
When I was with the visitors in December of 1985, they used a machine to generate a gentle, feminine-sounding voice that kept repeating, “What can we do to help you stop screaming?” They obviously knew that the words and tone were intended to communicate reassurance. But did they know their meaning? The voice was gentle but also lifeless. There was a definite sense that it was machine generated and, thus, very far from reassuring. If anything, it only increased my fear. I must also note, though, that they did not want me to scream. They wanted me to be calm, and if I had been, I think that things would have been much less fraught. But given what I was seeing and what was being done to me, that was just not possible.
Ordinary language is unlikely to be a reliable tool, as both sides are unlikely to know whether or not they are communicating useful meaning when they are using it. I can see that the use of demonstrations, such as what we witnessed at the cabin when the man from paradise expressed himself, could be a valuable basis for communicating with our academic community, where the symbols and archetypes that underlie the intellect have for years been the subject of study. The work of Joseph Campbell and Carl Jung are examples of this sort of study, and I can hardly begin to imagine what depths of insight those men might have reached if they’d had access to the man from paradise.
So we must leave the physical danger case open until there is more definite information. Even if human mutilations are taking place, they are not a major factor, or they would be better known. Even if physical danger is not all that significant, and there is no more esoteric danger to our souls, the visitors themselves have drawn attention to another danger, and it is a true one, that must be addressed with the utmost care by every level of our society.
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The Donation Site and a Word of Caution
If this book serves its purpose, what has already happened to a few scientists and academics is going to become more widespread. Ed Belbruno is not the only scientist they have contacted. Another friend, the Nobel Prize winning chemist Dr. Kary Mullis had a marvelous encounter with one of them at his vacation home in northern California, which he wrote about in his book Dancing Naked in the Mind Field. There are others, but these are two very prominent ones who I know personally and who have gone public with their stories.
Expanding contact is essential, obviously, and now that this is possible, I want to draw attention to a warning about it that the visitors left behind in a field in New Mexico many years ago.
In Jesus Thaumaturge, Bertrand Mehust extensively discusses the bilocation of a French nun, Sister Maria Fernandez Coronel. Also known as Mary of Jesus of Ágreda, her story is particularly relevant here. Starting in 1620, she allegedly began to be seen by the Jumano Indians in what is now New Mexico. She instructed them in Christianity and even brought them rosaries. They contacted Franciscan missionaries and told them of the lady in blue who had taught them the new faith. The miracle has been studied by Catholic investigators but never confirmed because there is no unequivocal evidence. However, whether or not the bilocation actually took place isn’t important here. What is germane is the cultural dislocation that the Jumanos endured and the place where it unfolded.
The donation site where a UFO crash occurred years back is in the same immediate area that the Sister Mary story unfolded. The site is so named because the scientists who have harvested debris and artifacts from it for years for study regard what crashed there as a donation not an accidental crash.
The fact that the donation site is in an area where a seemingly impossible event took place in the past that was an attempt to minimize the effects of a dangerous cultural upheaval is important.
The Jumanos believed that they were given a new spiritual path by mysterious means, and the donation site is offering us something similar—a fundamental increase in knowledge that includes not only science and technology but greater insight into what it is to be human—and for that matter, to be alive at all.
If the materials from the donation site could be released into the general scientific community, it would change the world. And academics, by analyzing the relationship between what happened to the Jumanos when the Spaniards appeared and comparing it to what is happening as the reality of the visitors comes into focus, will safeguard us from falling into the same trap that destroyed the culture of the Jumanos.
To understand the warning, we need to look back to what was happening in the region in the early 1600s. The Spaniards were in the process of expanding north out of Mexico, bringing with them a new social order and along with it disease, disruption and the Inquisition. They had already invaded Mexico and were completely destroying the native civilization and enslaving the Indian population. By the time a hundred years would pass, the great majority of the native people would be dead, and the rest would be slaves, trapped by the Spaniards in a horrific servitude from which their only escape was death.
The placement of the donation site in that particular location is to me a clear message: contact will bring rewards, but it is also dangerous. As it unfolds, we have to be very careful to stand by our own beliefs and expectations for life and to treasure ourselves and our civilization. We need to present our visitors with an open mind but also a careful one. Otherwise, the warning is clear: things are not going to go well. Spiritual and mental contact are real and are deeply shocking. But physical contact, which is what the donation site is all about, is going to be even more intense. It will bring with it rapid cultural change, confusion, fear and all sorts of unanticipated consequences. But it is on offer, or the donation site would not exist at all.
The fact that it is where it is suggests to me that we are being warned that we might encounter entities whose culture will overwhelm ours, so we must keep our own counsel, make sure that our society remains intact, and stand up for the value of our minds and the cultures we have created. Unless we take responsibility for ourselves and our part in contact, we cannot succeed. To me, successful contact means three things: first, clear communication; second, enrichment for both sides; third, life shared in the new way of communion.
But it also offers another view of one of the continuing themes in this book, which is that care must be taken. Not only must we be careful not to become supplicants when faced with breathtakingly advanced skills and technology that we long to possess, we must also be aware that the entities that possess them, and the extraordinary power that accompanies them, are no
t necessarily going to also be more ethically advanced than us. The Spaniards were technological masters when compared to the native peoples, but they were also moral primitives. They had no respect for the cultures they were encountering. Everywhere they went, they destroyed the local culture, enslaved the population and killed with wanton abandon. Indigenous cultures all over the world have been shocked in this way, in many cases shocked to death, by the appearance of western civilization, often even when the approach was relatively benevolent. The reason is that, when people placing their trust in certain beliefs are confronted with what to them appears to be a far greater power, they lose faith in all of it: their gods, their beliefs, their sense of self-worth. The cargo cults of Melanesia are an example of an attempt by a less powerful culture to acquire the desirable qualities of a more powerful one but without understanding anything about the skills that are actually involved. There is a level of humiliation and a loss of self-worth that leads to the degeneration not only of the secular society but also the spiritual culture, even when it is actually superior to that of the more powerful technological culture.
An example of the danger that we face: aliens appear here who can traverse the vast distances of space. We are completely overawed by their accomplishments. When we begin to communicate with them, they say that there is no such thing as the soul. They say that not only are our religions fantasies, but that the very idea of spiritual life is as meaningless as so many of our intellectuals believe.
Or if they say the opposite: they announce that there is a god and they are the angels.
We are going to be just as vulnerable to either pronouncement, or any pronouncement they may make. The moment we become aware of their powers, we will be in danger of feeling ourselves, our understanding of reality and our abilities inferior to theirs.
A New World Page 16