Alternate Perceptions Magazine, March 2023
The Third Kind, Part Two
by: James Edward Carlos
Rapprochements - Close Encounter’s Feasibility.
Again, in part...
“In the perception of another, I find myself in relation with another ‘myself,’ who is, in principle open to the same truths as I am, in relation to the same being that I am. And this perception is realized. From the depths of my subjectivity, I see another subjectivity invested with equal rights appear, because the behavior of the other takes place within my perceptual field. I understand this behavior, the words of another; I espouse his thought because this other, born in the midst of my phenomena, appropriates them and treats them in accord with typical behaviors which I myself have experienced.”
(p. 53. “Primacy of Perception: Philosophical Consequences,” The Essential Writings of Merleau-Ponty. Edited by Alden L. Fisher).
“The understanding of the embodiment of the spiritual voice within the corporeal voice for purposes of revelation is related to a commonly held concept in the theosophical Kabbalah, holding that every descent—for example, that of the angel— entails its embodiment in a corporeal garment.”
(p. 151 - #62. “The Mystical Experience” in The Mystical Experience in Abraham Abulafia. Moshe Idel).
In this somewhat introductory exposition about the deeper layers of close encounters continuously developing, about synchronism, simultaneity of multiple levels, through bearing the depth of layers of incarnation, the effect is awe-inspiring. That the intersubjective nature of close encountering means being among subjectivities is ultimately enriching to the soul, because when in that frame of mind, one is dealing with the subjectivity of self-mapping of one life (that which is now) with two phases occurring at the same time. Your life is both a manifestation of personal subjectivity in the now, plus incorporating, with incarnation variances and objectivity by embodiment; you are both external to your soul and internal as to your embodiment, that of the potential of your present life coagulated with your past lives. This is essential to every moment of existing, but through the conditioning that the hayyot acknowledges in encounters, grace is systemic within the supporting of the subjective in terms of multiple other lives in the human correspondence. Such simultaneous occurring implications are akin to my being aghast by what I perceive to be the negative inferences of Foucault in terms of his attacks on aphasiacs. On the idea of simultaneity of multiple elements being entangled such as the philosophical and psychological empowerment of being becoming entangled and possibly stimulating the brain’s grasping of and configuring more positive potential in ways not yet understood.
I am, however, still melding those thoughts as constructed; I infer the memory of reincarnation and the memory held in earth’s own history to be metaphorically and mythically communicative to and within each other. The various levels of consciousness existentially maintain a constant merging so that we each find ourselves in experiencing depth with the dimensional complications of continual forbearance even in the acts of being born and during dying. The intersubjective conditioning is finding oneself amidst the diversities of becoming and of being while sustaining that personal valuation of life when in the afterlife, i.e., being within these levels of what comprises a system of discoveries and discernments on the part of the human entity. I imply the secretive aspects of knowledge being apprehended when interpreting language as code as an associative factoring of symbols as to distinguishing between the personal and the cosmic variations in our messages.
The rendering of similarities in the encountering system’s manifestations is par to and with the relevancy of the hayyot’s own significant grasp of the human soul living many lives therein substantiates significant patterns of ongoing discernment.
The concept of heterotopia ****** manifests in a wide variety of related sensual, even eroticized, awareness, matter to mind to mattering intellectually and emotionally. I think our languages induce this manner of being of forms continually, ultimately, coming forth, eventually to being realized mindfully as well as the means of how this is provoked. With such provocation various elements defining a range of expression congruent with encounters, render a wider fulfillment of extending the range of possibility about our intelligence. We humans are capable of depth; our active minds support cohesion despite the weight of the vast range of thoughts always widening whereby intensity of content is changing. Everything is always changing. I believe that all of us, each of us, are in a surround of mystical awareness, whether we grasp our living statutes or not.
****** (“Heterotopia is a concept elaborated by philosopher Michel Foucault to describe certain cultural, institutional and discursive spaces that are somehow 'other': disturbing, intense, incompatible, contradictory or transforming. Heterotopias are worlds within worlds, mirroring and yet upsetting what is outside.” (Wikipedia definition). From this discernment I see the similarity, thus, to close encounters’ efficacy, an infringement on standards, and set of qualities and effects as part of the procedure.
However, in my own theoretical dealings with encounters, I think I am unconsciously evaluating the connective thoughts of my earlier separate essays as to utilizing introductory quotes for the significant inherence. The Merleau-Ponty statement on perception placed at the very beginning of this essay, each element of which hints of advances by inspiring nuances from mainly other theoreticians (philosophers, theologians, science-theorists). Each element of which induces a series of separate frontispiece quoting potential, as well as those I embody in the main text, as relating to the main content of this essay’s being about close encounters and mystical consciousness. Although indicating these in my separate writings over several years as I explore a personal history of discoveries made via encounters, I sometimes merely quote without that inherence leaving the working out of cohesiveness to take place in the mind of the reader with the mere placement in the vicinity. This as an imagery-symbolic process, a conditioning via close encounters, indicating a concern for the human embodiment ongoing, widening the portent of what humanity means in a constantly emerging world and our sharing in a structure beyond our immanent understanding. Therein I offer a means to experiencing an encounter as expediting potential information. Yet although encountering is often an experiential resolve, at least in the moment. Ironically, however, encounters cannot ever be resolved due to the aspects of infinity and cosmos involved (universe after universe) and the simultaneous acts of demarcation and change, and appearing as a currency in thought inclusive of all of history via former incarnations. A thought for going forward!
This approach to borrowing quotes regarding content is more in keeping with an initial solitary space amorphous to a concept of a basic inspiration as in many other books. One initial frontispiece quote is perhaps relevant by rendering a possible inspiration for the entire book (or possibly this essay herein which was not the case initially) but suggesting a theme as a multileveled premise awarded to the entire manuscript. Although no such quote or verse heads the Foucault book herein inferred throughout, he does posit an image of Diego Velasquez’ oil painting (1646c) - Las Meninas, a brilliant and evocative chapter following his “Preface” that indicates his approach to the painter’s own visage as memorable to what will follow for the implications of The Order of Things. As for the Merleau-Ponty quote spearheading this essay, I felt the idea of “spatiality” was demonstrated in this quoted paragraph as if from a variety of forbearances as to space as inherently cognitive, amply rewarding for whoever might read the multi-leveled thought about congruence ultimately. The quote, apropos, I utilized appeared in the course of writing as an adjunctive to the inner body of contents. Close encountering is stirring at the levels of consciousness, as from the subconscious, seemingly sometimes from the unconscious being brought forward as markings (as language utterances) (as dermatological markings and as implants) to the conscious mental level of ideation.
When markings occur in our bodies during an encounter, the mark when having been embodied quietly quivers in our breathing and oscillates as to being a cognitive symbol for multiple embodiments, i.e., flesh markings. These inserts move into the inner flesh, and will reappear on the surface at times, therein then visible to the naked eye. These insertions too take various forms as equivalents to the implications of (e.g.,) regarding hayyot’s protective awareness, temporality ascertained, guidance perhaps, even in a short history of our recognition of close encounters. Awareness of both entities – humans and hayyot - permeates. This dynamic activity infers the fervency of mystical consciousness being enacted. Although an encounter is an intrusion, I continually felt a connection, primitive in a way but simultaneously seemingly protective. I reject the stereotyping of this experience as abduction, a misnomer that misses the vastness of what is meant by an encountering.
Heterotopia (regarding spatiality, thereof) as to analogies occurring in encounters is a close demarcation to how I acknowledge the gaze between two perceivers, but extended conceptually to distend time as that spatial divide, entertaining the variability of initial and repeated encounters - as if cohabiting, the soul maneuvering through various lifetimes weaves a pattern ultimately of coherence. Thereof I discovered the applicability of the effects of a location to rituals that infer the spiritual, even religious, consequences therein.
Most earth locations have an extended history specific to site. Each new close encounter enables acknowledgement by bringing about an initial realization of the multiple meanings held to place, such encounters enabling thereby humans’ benefits. Within the discourse of meaningful aspects given by the hayyot in their selecting those who are as if inherent to their teaching, I point once again to Foucault who has indicated ideas appearing and enriching the content within ideas while expanding as “worlds within worlds.” My initial reference as being, in part, when I was a young thespian, I found early via my young adulthood varied encounters within which the metaphoric renderings illustrate a play-within-a-play; this reasoning is a given depth of the developing of the play’s depth whereby the process is administered as content. Thus the content as given is structurally implying an intensification of the meaning strewn throughout the drama’s plot line. Incorporated into the theatrical and literary applications, the concept of “face to face,” as in early Greek tragedies (e.g., the Oedipal complex ultimately referential as in Sigmund Freud’s theories, and waywardly to Carl Jung (his books on the variations on interpreting the unconscious and archetypes) and extensively historically influential then as parallel paradigms to Freud’s behavioral –pre-appearing in dramas and comedies of William Shakespeare (e.g., Midsummer Night’s Dream; Hamlet; The Tempest), and symptoms as a psychological factor conditioning mental capacity to the concepts involved. Initially “Word and Flesh” was considered as title for this essay but I realize I was concerned with the entirety of encountering studied as an object-based abstraction, as to the involvement threading this lifetime. At this point in terms of what continues since I am eighty-five (November 8, 2022) and these encounter-beings, the hayyot may not be done with me. In the pulse then this examination of what happens happens during a close encounter of “The Third Kind. “
Obsessive Embracing - Latitudes and Lassitude.
In our speculative assumptions about the levels of our own consciousness we come to realize that at every moment of our existence thoughts develop from within a historical presumption of forbearing and continuance. The presumption inherent to the manifesting via close encounters is a form of inertness, i.e., retention as memory of the events for humans that remains as a listlessness that persists actually as an obsessive need for recognizing the possibility of truth, truth about life as of creation. Akin to amnesia frequently concluding an encounter, paralysis of an individual during an encounter similarly acts as protective, but these concepts paradoxically enact a space for the encontrant to contemplate the encounter spacing/placing while taking place. A certain conditioning is inherent to humans anyway, especially when a group of humans is captured by inertia, common to their congruence. Although similar in processing to manifests of memory after encounters, and after the provocations that continue from former lifetimes, the distinction of more regular group inheritance is significant, but each manifestation is an address as to how humans digress from significances that encounters demonstrate (which each time is a considerable manifesting depth).
Once we recognize that encountering occurs as to a higher potential and constant guidance of hayyot, we are driven to sustain the momentum as a process toward a greater recognition (as an acknowledgement of what is on a wider scale), fulfillment (as conciliation of meanings that come to us from many directions, seemingly simultaneously), and expression of creativity so conjoining that which is (as of what we recognize): being and presence, and infinity and finitude as to the reconciliation within each moment.
The “need” (that recognition with others offering mutual concordance) referencing being, because an encounter is symbolic as if in a miniature version that is all too human being processed through phases (developmental stages, lifetimes, awareness of reincarnation being with an incarnation, eras within epochs, et al). Being thus substantive in the sense of objectivity rendered as to form is thereby consistent and felt as compelling regardless of area of meaning being explored, especially now that formation is to be caught up in what was form therein now presently manifesting. This need arises, as if of a vacuum haunting as to need and often acts like a craze to some humans who feel therein a need to be identified with a group. (Recent political episodes regarding USA elections illustrate the danger I infer).
With the realization that encountering is occurring through the larger awareness that hayyot impart, we are thereafter absorbed, constantly, and in a manner of thought – totally mentally preoccupied. In keeping with how I approach the subject regarding changes in consciousness, I am constantly driven to grasp the nature of the momentum. Each encounter newly discernible all over again is because of the continuity manifesting; the encountering experiences are always within an enlarging thought process, moving toward a greater fulfillment and expression that we have yet to grasp because of the constant change ensuing. Such constant paradoxes are manifold.
But malleable humans can become waylaid by what appears to be the distinction between a wayward dangerous commune or cult (versus the encounter manifest operable within a discernible solitude necessary for grasping the constant input of information). Wrought-up over herd mentality issues, human energy is held in an abeyance, giving way to such as illustrated by the recent insurrection (January 6, 2021) in discernable political systems like in the United States of America and many other nations, inimical to some folks being led by despotic propelling injunctions of discord, greed, power, and insanity. Humans so consumed by this need to seemingly, then, act as if urgent in the moment, the need being felt to join the group (at hand then at such a moment) the power of need for resolution with the group is like a vacuum needing to be filled. Thereby humans wander into the arena of resolving of what is felt psychologically as a grievance because recognition is imperative, is suddenly felt in the psyche of a necessity as an immediate impulse. In his sense a human might fall into an immediate sense of herd mentality (blind faith, so to speak, akin to cultic worshipping).
Consider that a particular notion may be misinterpreted. Such an error might press an individual into being trapped as if in a herd mentality, or a cult-like/tribal-consequence, or otherwise provides a person with a persistent notion that the formations involved in the narrative are to be caught up in a definitive conclusive aspect. With such an array of thoughts all may occur, simultaneously – even as a world culture, while such thoughts are continually felt as if unconscious and therein accepting such a wayward precept seems as if an ultimate need for completeness. In life such a range of thought (limited, really) might seem as necessary to accept an invitation to enter and remain a part of a group (on occasion, even in and after close encounters) depending on the intensity of the stereotypes involved. With a former lack of awareness still in the frontal surface area of new tasks we might feel that such deficiencies might seem otherwise, that stereotypical reactions appear as impressive. Therein to our human encontrants when these divisions occur (between the former awareness and this new likely fearsome close encounter) the human tendency is to fear the new. if so then we might act as if caught and thereby trapped in confusion with the facing of difficulties for decision-making at least in that moment, thereby stalemating truths.
During encounters of the third kind, the angelic realm of super encountering could be necessitating a telling to share, the telling as a necessary sharing, hoping truth will eventually intervene. We recognize that with such a cessation as to our past living circumstances, therein now problematic as to our development by shifting into a lower gear of mental processing action of some sort may show in the human demeanor, especially for those given to and derailed by stereotyping via group concurrence and subsequent violence is seemingly contingent. Checking procedures that seem to cause and propel warring at any level would be reasonable as to the psychological aspects of violence regarding our human nature.
Such observations indicate that a sense of immensity is bound to appear, must appear, otherwise, to encontrants as implausible considering the higher reality thereof when angels are found to be forever part of your stream of lifetimes. Encontrants will realize at some point when facing an encounter that we all are of two different principles of action regarding close encounters that occur simultaneously. First, a human is engrained in cultic assumptions from birth while, secondly, a human is, nonetheless, caught up in becoming an encontrant. Confusion via two “world views” is at play. Decisions are tough and encounters are factors in our sense of responsibility. Early in my current life, as if by contrast with an extremely important close encounter of the third kind wrought by an angelic presence, my family was beset with desultory threats and attacks to quickly follow by the abrasive (as if desultory) actions of a local township Klu Klux Klan. These groupings came about predominantly, locally, through various religions, and neighborhood ethnicities. People seemed propelled by the seeming power of other humans donning white robes, thus instilling fear thereby through burning crosses as warnings (such as “get out of town or be hanged”) or otherwise destroying the victims’ property as part of the evoking threats of violence. Religious differences and a localized ethnicity acted as the catalyst for the threats in my youth; the impact literally destroyed my father, financially, and psychologically, which equally affected my mother, my older sister, and myself.
Considering, too, that a mind groping outward with such irreconcilable thoughts is sick (a divergent mind lost in mimicry), often as ironic in that Foucault suggests what could imply being stuck into the many divergences of a mind caught up in stereotypically bound herd mentality accosting one’s sensibility so that truth is not therein sustained. But to humans so managed by their peer group arousing a graphic immeasurability that takes forms of torturous accosting, brutal, aggressive sadism misleads the defiant membership followers to a persuasive excitement for some such humans. Therein are references to measures mentioned in Foucault’s philosophy that might seem significant to a phenomenologist such as Foucault might feel. When encountering humans so embroiled at a lower level by degree of one’s entrance into the sense of being thus, therefore, enraptured.
Then, places of such immensity will appear otherwise to encontrants as implausible to a “higher” reality for when angels are found to be forever part of your stream of lifetimes. Therein these divisions act as in a difficulty for decision-making, a stalemating of progress that might otherwise appear as impressive if, as in encounters, the angelic realm of supernal encountering.
Therein problematic, a cessation of development shifts into a lower gear of mental processing that is for a time of idling, therein following an excess of violence in the (sub)human demeanor of minions corrupted further by a leader bearing insanity, especially for those given to and derailed by stereotyping subjected to the menial through noisy loud slogans shouted at group rallies. We might somehow attempt better to thwart such aggression by grasping behavioral procedures that seem to cause wars at any level.
If such contingencies are not acceptable to a soul because mystical apprehension solitude is developing that wills a depth of truth appearing is ultimately attributable to enriching levels of consciousness, the affect being a realizing that when in a given moment the angelic realm is occurring regardless. An encontrant assesses that a resourceful impetus is mentally, phenomenally and ultimately, intended to return us all eventually to the primal thought. Such theorizing implies a return to soulful originality, akin to innocence and wisdom integral to the encounter. The impressions thereby are suddenly, instantaneously, past; such instigative moments nonetheless are a forward movement toward expansion and depth. An expectation is that new measures are to be aligned as to understanding. Such realizations work in more than one orientation but the choice to be made ultimately is human, and especially for those of us who experience serial encounters.
We are intended to explore and interpret what strangeness might mean within the visionary as to what is presented by the hayyot. This primal ideation, basically, involves interpreting between species. Therein then the idea is as if expressive of a number of thoughts and experiences within the encounter. Many implications will be synchronistic to others being within such momentary encounter inclusions. In such cases an inquiry is never still nor static, but presses upon us like an insistence. Therein is a major destination to which a human might go when recognizing that, as with an errant, imminent, insurrection of sorts pending (too), a responsible decision is extremely difficult. True reverence is never still, never satisfied within a static admonition once incorporated in a political or religious operation.
The augury of development via the close encountering always, I proffer, becomes complex, and within that complexity a human aware of such contingencies, the personal need for continuing with what is seemingly being promoted. (Note: factoring herein perhaps occurs as a psychological similarity in terms of a need to profess to and act within a persuasive human grouping rationale). Such thinking alternatively seeks relief from former notions in spite of any tentative content seemingly conclusive or mid-way perhaps in that earlier moment; although significant as to that former time and space, the deeper realization is to what we share positively regarding implications in our mutual existences (including acts such as writing, telling, sharing) and we are each with all others therein. We are to compose that which is with all else and be part of the entirety of universes changing in every moment. A certain stillness therein exists as to realizing that what is in both time and space a momentary regarding of their Einsteinium dimensional awareness of the furthering dimensions taking place as part of the momentum by which equations are professed in both numerical or alphabetical suggestions.
This expansion as a vastness is deeply felt, always manifesting as if truly synchronistic everywhere but felt in the immediacy of every successive moment to follow per individual choosing the method for inclusiveness. Important in the strategy of tenuous supposition per each stage of development is a realization that a system of prognostication exists for the next initial need for additional studying and researching, and then studying further into the mainstream of deepening awareness; this intensification is based on the elements that push us further in that we are to relate in this moment of almost catastrophic risk-taking to a movement into the outer inconceivable outrageous banks of change.
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(Hereof, then, the final section of three in “The Third Kind” begins, acting as a break allowing for shorter passages for reading purposes).
