“One at First Sees a God as a Demon Until One Is ‘Wholly’ Enough to Recognize Him”: We See Our “Angels” Through the “Fog” of Our Individual Vapors of Pain.“
And Pleiadiens Are Stars, Too!
A fascinating extrapolation of this we-are-stars idea is the fact that much of the channeling/UFO stuff that is emerging concerns those “aliens” coming from “the Pleiades.” That is, that these “beings,” who are able to come to us by mechanical means or psychically, depending upon our ability to accept the inner world, might be considered other foci of consciousness within the “inner” psychic universe that are reflected in the outside universe as the star system Pleiades.
The Pleiadeins Are More Directly Seen Within Us … And Much Easier to Get to That Way
In other words, rather than being humanoids like us who happen to have flown in spaceships from other planets in that part of outer space (a very anthropocentric view), they may actually be the star system itself, or more correctly, they may be the psychic foci in the That Which Truly Is of consciousness that gets reflected as a “star system” which we label Pleiades, in the way we create all the rest of the physical world out of the pure “mind-stuff” of the universe.
Abducted by Angels?
An interesting sidelight on this has to do with how this interpretation helps explain the UFO abduction phenomenon. If these are, indeed, psychic forces that are attempting to aid us and will come to us in any way that makes any sense to us, then it is understandable that they can come as spaceship jockeys for the technologically and materialistically minded Westerner, but they can also appear as the Mother Mary to the devout Catholic (these sightings are also on the upsurge), can appear as any of a number of gods or sages to the Hindu; or can appear as a grandfather figure or as some sort of supernatural being in an indigenous culture, and so on.
Herein we have a parallel to what Castaneda expressed in his descriptions of the allies who in reality are just forces or “lights” but can be seen as everything from monsters to “leering men.” We also see parallels to John Lilly’s descriptions of the allies that came to him in his experiences.
An important aspect of this, again using the example of Castaneda, is how we manage to distort these encounters. It follows from our fallenness from grace into physical form that whatever we experience will be framed within the parameters of limitations imposed by our separation from the All That Is in this particular set of delusions which we call the biological body of the species human. But we know that our encounter with these foci of consciousness will be further distorted by our cultural apparatus (representing the second separation . . . second fall from spiritual grace) and thus, not only will they come in some way physical or humanoid or form-like to us, representing that first instance of the fall as depicted in the creation of a physical species constitution, but they will also come colored with our cultural paintbrush … and therefore appear as Mother Mary, space pilots, or Trickster, depending.
But finally, and extremely importantly, they will be further distorted and clothed by our personal experience in this separated state and, thus, very profoundly by our traumatic experiences here, especially our earliest ones. What I am saying is that these spiritual foci of consciousness will be further colored by our individual pain. It is in this sense that Castaneda talks about the allies appearing like monsters to one person (in this case, himself) and to another person (la Gorda) as lecherous men who want her as a woman. In other words one’s personal fears, borne of one’s experiences of pain and trauma pervade our perceptions of these helping “psychic spots”; we see them through the “fog” of our individual vapors of pain.
This understanding is important because it explains how these encounters — in the form they are taking in our culture currently, that is, as UFO “abductions” — contain so many reflections of birth trauma (see Lawson, 1985, 1987).
Yet, as John Mack (1992) makes clear, there is a tendency for a kind of evolution in the understandings of some abductees concerning what is happening to them as they go about therapeutically processing their feelings about the experiences. What was initially traumatic becomes transformative; what was frightening turns into an intensely meaningful experience of powerful bonding. Therefore, while these entities might be seen at first as frightening assailants, they are later seen as guides toward a greater role and an expanded identity, often centered around an ecological mission.
This has interesting correlations with Campbell’s well-known portrayal of the “refusal of the call” during the “hero’s journey.”
Thompson (1989) saw this connection to the abductees as well. As he put it,
“Refusing the call,” writes Campbell, “represents the hero’s hope that his or her present system of ideals, virtues, goals, and advantages might be fixed and made secure through the act of denial.” But no such luck is to be had: “One is harassed, both night and day, by the divine being that is the image of the living self within the locked labyrinth of one’s own disordered psyche. The ways to the gates have all been locked: there is no exit.” (p. 127)
One at First Sees a God as a Demon
This idea that aliens — whether “channeled” or encountered — are somehow connected with our higher or our “future selves” is common currency in UFO circles into which I’ve stumbled. The important point, however, is that we do not see them that way at first. Initially, these forces are imbued with all the pain and “garbage” from our polluted inner worlds, especially with that emanating from our particularly severe birth trauma. Or, as Jung phrased it, one at first sees a god as a demon until one is “wholly” enough to recognize him.
Thus, abductees may color their experiences with elements of being poked and prodded, of having things inserted into them, of being surrounded by alien medical-type beings in a laboratory setting, of having “samples” removed from them for testing, and of being swooped from one place to another without any control or say on their part. Compare this with what might be an infant’s interpretation of their experience upon coming out of the ordeal of birth into a brightly lit room of masked medical personnel and weighed on cold scales, having thermometers stuck up them, having suctions and fingers inserted into their mouth with their jaws stretched wide, having medical samples taken from them for testing for various indicators of health and possible disease, being roughly scrubbed, and then moved to strange places where they are left for periods before being moved around again. And then there are all the other aspects of the perinatal which color the experience as described by Lawson.
I Called it “Grace.” Not “Abduction.”
This is not, however, to say, as Lawson does, that these experiences are not in some sense real, or that they are entirely derivative of birth trauma. I can say this emphatically for I myself have had at least the one experience described earlier — the “Sure It’s Hard!” experience — which contained many of the elements of a UFO abduction. But it had none of the usually reported painful, perinatal-reminiscent elements at all. It was the most unusual experience of my life, and was incredibly profound. But I called it “vision,” and “grace,” not an abduction.
Continue with Are Aliens Actually Angels Attempting to Midwife Us Into the Next Higher Stage of Our Ascension to hOMe? Matter as Metaphor, Part Ten
Return to The Earth Is the True Bible, Matter Is a Language, The Universe Is a Book of Deity and Philosophy, Ever Teaching Us: Matter as Metaphor, Part Eight
Invite you to join me on Twitter:
friend me on Facebook: https://www.facebook.com/sillymickel