666 MESSENGERS of DECEPTION 666

20: The Oversoul as Saucer
There is building in global society an increasingly intense
expectation of the intervention into human history by UFOs. It is
very similar in tone to the buildup of messianic expectation in the
Hellenistic world in the several centuries preceding the birth of
Christ. The leaders of Roman society may have been caught off guard
by the appearance of Christ, but they had no one to blame but
themselves since milllions of people in the ancient world were
expectantly awaiting some kind of messiah. So today, science and
govenment koo-koo the idea of world contact with the UFOs, while the
contact cults grow ever larger and more insistent that contact is
about to occur.
Imagine, therefore, what you may never have seriously imagined
before. Imagine what would happen if the UFOs were to appear. Imagine
a spaceship of the close encounters of the third kind variety
suddenly appearing in orbit around the Earth. Television and mass
media would carry its image to every man, woman and child on the
planet. Governments would be paralyzed. Science would be helpless to
explain where it came from or how it got here. Millenarian hysteria
would break out everywhere. The UFO would be hailed as savior and
denounced as antichrist. The end of the world would appear imminent,
and all this would occur before the contact was more than a visual
image. Then the UFO would begin its revelation. Vast displays of
beneficent power can be expected. Perhaps it would mysteriously
neutralize all weapons of mass destruction, or it might use some sort
of ray to cure all terrestrial cancer. Whatever it does one may be
sure that its actions will be impressive. Its actions will convert
millions to the UFO religion in a space of hours. Indeed, its actions
will be specifically designed to overwhelm us with the reality of its
power and presence. That will close the first stage of the
revelation.

The second stage will be the teachings. Telepathically imparted, the
specifics of the teachings cannot be anticipated, but they will urge
love, voluntary simplicity, concern for one another, renunciation of
war, perhaps renunciation of the destructive application of science.
Whatever the teachings, the UFO will promise immense reward to those
who follow them and dire consequences for those who do not. And the
teachings will be delivered in so poetically perfect a way, so rich
in understanding and appealing nuances that no one will doubt their
origin in a being wise and good and immensely superior to ourselves.
The delivery of the teachings will set the stage for the third and
last and most shocking phase of the revelation: the departure.

The saucer, promising vaguely to return, will simply disappear. The
entire process could take less than a month. If this seems a short
time recall that the entire public career of Christ lasted only three
years. Christ's career occured in a world where information could
move no faster than a horse's gallup. Yet three years in one small
part of the world was all that was necessary to launch a world
religion that was vital for 1500 years. In a world of electronic
communication the impact of the saucer's arrival, miracles, teaching
and departure would be incalculable - even if it all occured within a
month. The saucer would leave in its wake a science utterly unable to
provide any answers to the important questions concerning what had
gone on. The vast majority of people would be fanatical converts to
the teachings of the saucer, and any institution in opposition to
those teachings could expect to be swept away almost overnight. The
departure of the UFO would create a sense of abandonment, the agony
of which could be expected to echo in the human psyche for centuries.
The only panacea would be the religion of the saucer, the religion
left behind. Science would be discredited and soon abandoned in favor
of a thousand or more years of exegesis of the saucerian message. Is
it not a familiar pattern in the light of our discussion of Christ
and Rome?

What will never be said in the wake of such an event and so must be
said now while there is still time for all of the above to occur and
yet still be deception. A benign deception designed to save us from
our advanced science and infantile ethics, but a deception
nevertheless. The saucer, no matter how alien it appears, no matter
how advanced its demonstrations of power, is NOT a vehicle from some
other star system, it is the oversoul of humanity up to its oldest
trick. If one knows this one can live through the revelation and the
destruction of our scientific world and yet evade the immense power
of this most powerful of all transference phenomenon and thereby
maintain the integrity of one's own soul and spirit. Remember, I am
not a debunker of flying saucers or a defender of science, I am a
contactee, and this book is the painstakingly told story of my own
involvement with the UFOs. I am one of those Vallee has pinpointed as
being a carrier of ideas that pave the way for the scenario I have
just described. Yet from it all I have learned that there is no
religious revelation more satisfying than the hard won fruits of
simple understanding. And there is no liberation to compare with
freeing oneself from the illusions and delusions of the age in which
one lives.

I reach these conclusions through my use and familiarity with
psilocybin and other psychedelic drugs. They immerse their user in
the world of the oversoul and make one privileged to at least a part
of its mechanics of operation. They allow a private dialogue with the
oversoul that is outside the context of the struggle between science
and revelation that leaves no choice between the alienation of the
rationalist and the tired formulas of the fanatic believer.
Psychedelic drugs hold out the possibility of healing the breach
between science and morality at the level of the individual, thus
freeing one to evolve independent of the chaos and transformation the
UFOs may soon bring to humanity.

Vallee's recent book 'Messengers of Deception' vibrates with fear of
the unconscious and alienation from the matrix of the larger psyche
out of which rational thought has emerged. He fears the destruction
of rationalism and scientific thought, yet never once does he mention
the potential world wrecking crisis that the undirected development
of science and technology has brought into being. He paints himself
as an open-minded investigator of UFOs, yet never questions the
motives of the retired and unnamed intelligence officers in which he
places so much faith. It is impossible that the CIA is unaware of the
social impact belief in UFOs is having? If they were unaware of it
before then surely the recent writings of Vallee himself must have
alerted them to the potential challenge UFO beliefs pose to orthodox
institutions. Based on Vallee's own ideas of an informational
struggle between rational and irrational elements, how was he able to
ignore the possibility that the mutilations which he is so eager to
connect with UFOs are nothing more that a govenment agency's clumsy
attempt to discredit the genuine UFO phenomenon? It is a typical
method of the intelligence community to discredit human groups it
opposes by faking atrocities in such a way that they appear to have
been committed by the group whose discrediting is sought. Vallee
gives examples of this but never suspects that some government agency
might be using this technique to impede the transfer of loyalties
from political institutions to the UFOs. He mentions the proximity of
animal mutilations to high-security government installations but
never suggests this might be because such installations are the
source of these mutilations. Few UFO sightings involve confusion
among witnesses over whether or not what they saw was aUFO or a
helicopter. Yet in the animal mutilation cases many witnesses insist
a helicopter was involved. Vallee is at pains to say no physical
evidence of a UFO has ever been collected. Yet later he passes over
the fact that a quite ordinary surgical scalpel was found at one
cattle mutilation site. It seems possible to me that some people in
government have read Vallee and are familiar with his theories
regarding UFOs as a factor introducing shifts in belief systems and
institutional loyalties on a global scale. Without knowing what UFOs
really are these persons and agencies have launched smokescreen
operations designed to cast doubt on the motives and harmlessness of
UFOs and so to retard or halt the shift of loyalties and beliefs now
reaching epidemic proportions. I suspect that Vallee's book may be
the opening shot in a media war whose purpose will be to connect the
occult, right-wing fanatacism, and animal mutilations to the UFO, all
in an effort to cast doubt on the vast power and benign intent of the
saucer phenomenon. Vallee's title 'Messengers of Deception' bears a
curious resemblance to J. Edgar Hoover's 'Masters of Deceit'. There
the boogey man was communism. In Vallee's book we are told the new
boogey man is UFO phenomenon. Who chose the title for Vallee's book?
Was it Vallee or the mysterious major who was so helpful in guiding
Vallee down these new avenues of speculation? I believe that Vallee
whether wittingly or unwittingly is himself a messenger of deception
and has become the spearhead of a conscious effort to sow even deeper
confusion in society regarding UFOs.

We might say it is an effort foredoomed to failure. The collective
overmind of our species is the source of the UFO and its designs
cannot be deflected or turned aside. Its viewpoint is one of
thousands of years and its means visionary and charismatic belief
systems which act to restore the balance between understanding of and
reverence for the universe is a message more powerful than any
offered by the profane materialist societies that have grown so
foolish as to imagine themselves the stewards of human destiny.
Humanity alone and each of us individualy is the steward of human
destiny. This is the real meaning of the UFOs and the experiment at
La Chorrera.

Chapter 21: Open Ending
My own ideas concerning the mechanics by which the oversoul creates
the UFO encounters might take the following form. Dimethyltriptamine
when smoked, snuffed, or injected induces a brief and extremely
intense psychedelic experience whose overwhelming sense of contact
with the Other is unparalleled. For the last decade or so this
extraordinary property of DMT has made it seem to many who sought a
chemical basis for schizophrenia as the long sought schizotoxin.
Studies have proved inconclusive however. DMT concentration has not
been proven to differ significantly in schizophrenic and normal
controls. Studies have established the presence of DMT in the human
body, however the origin and significance of the DMT is unknown.
Although it may reflect endogenous synthesis, it could also result
from diet, bacterial byproducts, human laboratory error, or other
sources. Bearing in mind the bizarre power of the DMT experience, its
presence and unknown role in human metabolism, add one more fact: the
strange aura of suggestibility that can precede the onset of the
intense hallucination phase of the DMT experience. This period of
suggestibility may last 15 seconds to a minute, and is a time during
which the assumptions which the experient projects concerning the
unusual shift of sensory input acquires enormous power. A few moments
later the power of the now numinous assumption overwhelmes the
consciousness of the observer with a scenario while totally bizarre
and outrageous nevertheless is somehow a complete psychological
fulfillment of the expectations formed in the few minutes of
transition that preceded the visionary engulfment.
What I am proposing is that something like this happens during a UFO
close encounter and the cause may very well be something which must
be partially sought in the human organism. Imagine a person wandering
alone in unfamiliar country: suddenly there's a hackle-raising sense
of weirdness, then a feeling of numbness in the limbs, followed by a
clearing of vision and a loud crackling sould. At this point the
sense of strangeness within and without the body would trigger a fear
reaction in most people. The fear reaction causes a rapid and
automatic search for a culturally-validated explaination of what is
going on, and an explaination will always be found. It may range
from, 'I am being bewitched by a demon,' to 'Surely it is a
visitation of the Holy Mother,' to 'My God! It must be a UFO!' In
each case the abandonment of the ego to a culturally prescribed
explaination of the experience of the Other causes the experience to
exfoliate, exploit and elaborate all the themes that the culture's
current myth of the Other entails. It is known that DMT binds
preferentially to certain tissue when introduced into the human body.
Is it not possible that we human beings are occasionally susceptible
to a kind of visionary seizure? When for reasons of stress or diet
these factors combine with psychodynamic factors to initiate a sudden
dumping of accumulated DMT? Pheremones may play a part in this
experience and isolation may be its trigger. Whatever its cause, our
conditioning as individuals causes the experience to plunge us into a
numinous scenario that reflects the deepest concerns and yearnings of
the current culture toward the Other. In our own time this has given
rise to the hope of friendly visiting extraterrestrials. As late as
1917 the miracle at Fatima was interpreted worldwide as a
manifestation of the Virgin Mary. Today it would surely be hailed as
an extraterrestrial contact. If my suggestion regarding DMT were
found to be correct, it would provide insight into the way in which
the cultural feedback thermostat explaination of UFOs put forth by
Vallee and others actually works. Those people who experience the DMT
seizure and are plunged into the current myth of the Other actually
return as apostles of that myth, able to clarify and refine it, and
by those means to exert the tuning and control of historical
development that may be the purpose of the agency behind the UFOs.

Stress, generalized as an impending sense of historical crisis, may
be the factor that induces the UFO/close-contact experience. As the
historical crisis deepens the number of contacts will increase until
the atemporal portion of the mass psyche has effected enough
individuals that there is actually a turning away from the stress-
causing course of action. How well is the Superego able to play the
role of God? Can it come in saucerian splendor to save the world from
the flames at the end of time? Or can it only beckon and warn with
visions and dire prophesy? These are questions that we might answer
if we diligently explore the states of mind that DMT and psilocybin
make available. Perhaps the UFO encounters involve nothing more than
an autonomous and negative psychic complex able to emerge during the
situation of unusual energy dynamics induced in the psyche by
psilocybin. However, a different explainatory approach merges psyche
and world by involving a continuum whose modalities bisect each other
with equal ease. This is the approach which grants the
phenomenological existence of the constructs seen in the Stropharia
trance and in UFO encounters. Indeed, the vast and dreamy world that
we call imagination, or the unconscious, may merge imperceptibly into
autonomously existing worlds we would call 'hyperdimensional',
indicating the paradox of their simultaneous invisibility and their
here-and-nowness in the psilocybin trance with a presence which
belies the term hallucination.

Ahead of us lies the future, where we can expect the ingression of
the alternative dimension to intensify. It is therefore important for
us to have a sense of the powers in that Other world and their
shifting agencies. In a traditional society, our exploration of these
matters would be firmly imbedded in the extant shamanic mythos
concerning these forces. Techniques tried and true would be available
to fortify our psychic constitution. Since we are members of a
profane society whose relation to the unconscious is one of
estrangement, we have no such consolation. No dispelling ritual or
words of proven self-empowerment. By reason and intuition we must
attempt to conquer the fears that attend journeys into the unknown.
But reason and intuition need data with which to construct maps of
reality. If we outdistance the inflow of fact we move beyond the
safety zone of the conjuring rod of intuition and reason. For these
reasons we move slowly and steadily. We are human factors in a multi-
variable equation where the shift of unseen parameters can trigger
large perturbations and resonances of unexpected types. Knowing this,
and knowing how little we do know, we should be excused for this
defense of caution when taking to ourselves the visions which the
Stropharia brings.

Carl Jung's 'Mysterium Coniunctionis' reminds us of the reality of
the situation that insues once the psyche is hooked into making the
transference to the alchemical or saucerian goal. Jung, citing
Gerhart Dorn, stresses that the materialization of the stone is only
a prologue to the experience of the perfected self in a state of
illumination. Jung wrote, 'Though we know from experience that
psychic processes are related to material ones, we are not in a
position to say in what this relationship consists, or how it is
possible at all. Precisely because the psyche and the physical are
mutually dependent it has often been conjectured that they may be
identical somewhere beyond our present experience.' Of what does this
relationship consist? My own hunch, and it is only a hunch, is that
an explicitly spatial dimension - of a co-dimension inclusive of our
continuum - allows a hologram of other realized forms of
organization, far distant, to become visible at certain levels of
quantum resonance in the synaptic field. These levels have been
damped by selection in favor of more directly relevant lines of
information relating to animal survival. Evolution does not reinforce
selectively the ability of an organism to perceive at a distance
since such an ability has no selective advantage, unless the
information it conveys falls upon the receptors of an organism
already sophisicated enough in its use of symbols to abstract
concepts for later application in different contexts.

Thus, these quantum resonances carrying intimations of events at a
distance only begin to acquire genetic reinforcement once a species
has already achieved sufficient sophistication to be called conscious
and mind-possessing. The use of hallucinogens can be seen as an
attempt at medical engineering which amplifies, for inspection by
consciousness, the quantum resonance of the other parts of the
spatial continuum holographically at hand. This experience is the
vision which the UFOs and psilocybin impart: visions of strange
planets, life forms, perspectives and societies, machines, ruins,
landscapes. The hierophanies all unfold in a 'nunc-stans' that has
all space -standing in it- like a frozen hologram. Thus,
experimentation with hallucinogens by human beings and the rise in
endogenously produced hallucinogens as one advances through the
primate phylogeny could both be due to a slow focusing on the
phenomenon of imagination. Imagination being the deepening
involvement of the species with things beheld but not actually
existing in the present at hand.

The conclusion such an idea makes necessary is that it is upon the
ideological content of specific visions that empirical attention
should center. What are the working details of the worlds whose
presence impinges on ours so strongly? What of the beings sometimes
confronted often furtively sensed, who seem to have some existence in
a world of their own revealed by the psilocybin and in UFO contact?
There may exist a vast communication network in the topological
nature of things. A network that becomes a fact only for those
species or individuals who will but have the intelligence enough to
seek this vision. It will by them be found to be persistent in the
nature of things. Alchemy thrives in a climate of such ideas. To
validate the idea of the worth of the visions of worlds at a distance
one must emerge with some idea spawned by the visionary Other but
with a utility in the here and now. The wave quantification of the I
Ching is the only idea of this sort that I personally have glimpsed
in completeness. It took years to elaborate and its relation to the
here and now is still elusive. Fragmentary themes abound: symbiosis,
saucer-lens vehicles whose possessors navigate the higher topological
oceans in our heads. All this could be transference and fantasy. In
the classical sense of the word the experimenter with hallucinogens
pursues gnosis: privileged knowledge concerning nature and vouchsafed
by her in ecstacy.

The history of consciousness is the halting exploration of the once
irrational images and processes met in dreams and trace. Such images
become concepts and discoveries as information flows through the
multiple-continuum of being seeking equilibrium, yet paradoxically
carrying everywhere images of ways the flow towards entropy was
locally reversed by this being or that society or phenomenon. We are
immersed in a holographic ocean of places and ideas. We can
understand this to whatever depth we are able. The ocean of images
and the intricacy of their connections is infinite. It is perhaps why
great genius preceeds by apparent leaps. Because the revolutionary
idea which inspires the genius comes upon one complete, entire by
itself, from the ocean of mind. History is the story of the search
for the intuitive leap that will reveal the very mechanism of that
other dimension. The need for such a leap by humanity will grow as we
exhaust complexity in all realms save the microphysical and the
psychological. My own method has been immersion in the images and
self- examination of the phenomenon of tryptamine hallucinogenesis.
This means taking the Stropharia psilocybe and pondering just what
this all may mean. With confidence that as more people come to share
this experience time will deepen our understanding, if not answer all
questions. For psilocybin argues that hallucinogens are windows into
higher dimensions. That even as a cone can yield circle, ellipse or
parabola to an act of two-dimensional sectioning and yet remain
intrinsically a cone, so reality is something that changes according
to the angle of regarding. It argues that human beings are many forms
over vast scales of time, that all life is unified at some level, and
all intelligence in the universe are but facets of the mystery called
humanness. In probing the Other we shall always come back with images
of ourselves. In probing ourselves we shall return with images of the
Other. In the phenomenon of being itself no less than in the
phenomenon of the UFO encounters we are merely privileged observers
of a relationship between what is naively called the world and the
transpersonal portion of the human psyche. How this relationship came
to be, and what its limitations are, we cannot know until we gain
access to the transpersonal and atemporal part of the psyche. Of what
this consists we do not know and no hypothesis can be ruled out. My
hunch is that if we could really comprehend death then we could
understand the UFO. But that neither can be understood unless they
are looked at in light of the question, what is humanness? I believe
that the transpersonal component of the human psyche is not distinct
from matter and that therefore it can literally do anything. It is
not subject to the will of any individual. It has a will and an
understanding that is orders of magnitude more sophisticated than any
one of the individuals who compose it as cells compose a body. It has
a plan, glimpsed by individuals only as vision or religious
hierophany. Nevertheless, the plan is unfolding. There will be many
more UFO sightings, many more close contacts. Our belief systems are
undergoing accelerated evolution via increased input from the other.
Somewhere ahead of us there is a critical barrier where we will at
last have enough data to obtain an integrating insight into the
riddle of humanity's relation to the UFO. I believe that as this
happens the childhood of our species will pass away and when this is
done we will be free to use the staggering understanding that
humankind and the UFO are one.


The Deoxyribonucleic Hyperdimension