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Alternate Perceptions Magazine, February 2021


Speculation On Being, Wrestling With Angels. – Part Two

Considering Language and Encounter-Beings' Communication and Code System.
Ezekiel's Astonishment; Jacob's Dream; Moses’ protestation.

by: Written in 2014 by James Edward Carlos, Ph.D., M.F.A., B.S.
Re-edited and expanded in December 2021




Information and Disinformation ... Truths and Mixed Levels of Interpretations:

Although various information bases were declassified in 2014 for televised military released information about sightings aboard military crafts and many scientific advances made through back-tracking retrieved crashed UFOs, and amplified by Pentagon releases in 2020, little has ever been acknowledged about close encounters where contact is established. Encounters act, too, as mechanisms operative between humans and encounter-beings. All that occurs between human and hayyot are invariably a matter of integration, a unity concerning both spirituality and materiality. Consider an electromagnetic feasibility of minds’ interaction, active in widening margins of subatomic particles intermingling to magnify thoughts being born. Iona Island’s western mountain pinnacle, Inner Hebrides, was the site of my returning from an encounter above the earth. My initial inner comment to myself, adjusting to the changes in that setting and the loss of time from just past noon to late afternoon/early evening, was: “My electromagnetic formation has to be in sync with both the earth’s and the beings of light’s vessel.” I had never before that moment thought consciously of the various manifestations of electromagnetic fields. And I asked myself, too, “Where did that thought come from?”

Encounters as evidence seem to be denied as any kind of truth in the public domain influenced by disinformation on the part of military and world governments, so I defy that limitation by pushing toward the information brought into my existence by ongoing encounters over my lifetime. I sense a connection with the interfacing shards of heaven and earth such as with Jacob’s Sefirot ladder, symbolizing space and object (the tripartite poles and the rungs composing the steps). The sciences’ outward theoretical stance, governmental political and military outlets center on weaponry and machinery but ignore the feasibility of an emotional and psychological “evidence,” while ignoring contacts that offer realizations that suggest interfacing levels of theoretical probabilities in that system of thought. Searching for the word “encounter” among the listings confirms that encounters are ignored in terms of information to be given to the public.

How, then, do we measure our susceptibility to the universal terms of expansion and contractions? I suggest hereof that cohesiveness and receptivity to openness forms consciousness mindfully in the always-moving influences of a range of mechanisms in the subatomic processing and effects thereby. As to my acceptance of quantum terms I felt the experience of being moved through walls and ceilings I mentally observed this movement slowed down to detect and understand what I was seeing in the passing through the physical obstacles’ integration as cellular (insulation, wood, metal, glass, etc.). I felt that I was moving through at least the molecular levels noting thereof an interfacing of the subatomic elements being objective by nature of the materials through my rumination immediately thereafter.

Our study is, nonetheless, enabled by the crashes of alien airships as studied in military and defensive circles and equally so by close encounters as experienced by human-encontrants who, in growing numbers, grasp the mannerisms of encounters. The frequency of such meetings determined by encounter-beings enable our communication with non-humans (regardless of how we refer to them - aliens, extraterrestrials, angels, hayyot, or other species et al as connoted in the broad schema of naming – or enables grasping the process experientially as to how this relationship comes about). These “corporations” have indicated the spaceships as sightings, but do not refer at all to close encounters, intimating these experiences to be not existing or viable. The denial is for encontrants sophomoric, as if those in our governance pretending they do not occur nor recognizing their viable existence, that the public will ignore that the information given is just the tip of the iceberg so to speak.


Mythic Overlays of Consciousness Impending on Communications:

Mythic narratives are born through interweaving such questions and answers as written above; legends intervene through interpretations and assumptions, often based on the religious, political, often militaristic, and cultural views manifesting with already established tenets accepted in particular eras. Often a structure remains but the language is altered. For instance, I suggest those who have used the term, abduction, to refer to close encounters, have created such a myth. Fear, too, from such myths creates a semblance of rumination that results in aberrant stories. Even encontrants may accept the mythic overlays on the actual experiences. Experiencing in general cultural issues goes into mythologies as attempts to clarify what is suggested to be explanations. Most religions utilize such mythic assemblages as cultic assurances, for example the Roman Catholic Mass is a form of persuasion for those attending the ritual through a series of lessons (biblical readings), and after such introduction in initial stage of the “Mass of the Catechumens” a centralizing “Secret” is offered; allowing the participants to receive Holy Communion in the last half - “The Mass of the Faithful.” The deeper religious embrace then is acceptance of a belief for those participating of is transubstantiation (which I associate implications thus with creating in the fine arts) - the specific acceptance in phenomenological changes regards substantial bread and wine becoming Jesus’ body and blood through partaking of communion. These layers of enrichment, actually an expansion, are symbolic in that this pertains to the Last Supper of apostles prior to the Crucifixion.

From communion we note that various possibilities exist for communication between species, possibilities that have been slow in forming over the centuries initialized by empathy. I also refer to the manner of relating to the emotional and behavioral lives of other earthly creatures--other mammals, plus amphibians, reptiles and birds, insects and inhabitants of water and soil, et al. Telepathy surely has levels as to empathetic communicative potentialities, often ideational suppositions as to species connections. Ancient theories indicate supernal events are involved with developments on earth, however, expressed in various formats but not much is available on how the communications are accomplished. Egyptian religious beliefs of half animal, half man are registered as therianthrope. The belief suggests spiritual implications, such as a totemic acceptance of certain animals being a spirit of the human, sometimes in the nature of family kinship. Mythic semblances tend to be visual ascertaining character represented in narrations; seemingly seeing is a phenomenal common ground among most species and therein identifications form. Presumably all senses are interrelated.

Encounter-beings as another species interact with humans at various levels of contact. Our correspondence indicates systems of communication that are on one level telepathic (perceived as intuition sometimes) but at another level operative through code-derivatives as computerized (programmed) functioning by manner of automaton-robots (as within the Grays, some of the smaller beings as functionaries). Akin to the communicative means some of encounter’s diverse range of species intuition may flounder within such a range of possibilities but vision orientations are valuably so engendered. The program for the latter objective orientation is extensive and complex involving several layers to be considered when assessing such factors as observed during an encounter and to some degree as remembered afterwards and interpreted. Observing is another active deportment, an entrance into the mobility of thoughts. As with physics and other scientific fields’ experimentation with materiality, we alter the suppositions of our connections through our presence and we must take our being "there" into our accounting. Science prizes the scientist to be an omniscient observer of the materiality, whose mere presence or thought augurs the physical reality of experimentation. At this moment we stand on an exciting threshold of discoveries about consciousness as an objective co-ordainment of all that is.


Code Semblance and Effect:

The encounter-beings' code, relevant to my thought of a code of existence, comprises integrations of vast repositories of information that through symbolic manifesting in various ways is always extremely complex especially in the maneuvering of thoughts with species of another kind. These encounter-beings access human memories, even forgotten memories that correspond to what the current encounter needs addressed. These are direct connections with the human brought into the encounter system. Memories when emerging may appear from any age or era of an encontrant's past experiences and I infer reincarnation as resource viability and without specific time sequential-delineation as patterning. Patterns appear on the basis of content and severity of need for the soul. We must acknowledge that spacetime allows for the memories of the past lives, for the very past of our existences, to superimpose space within time and vice versa, so the past is imminent as if held in our subconscious and/or our unconscious as part of our presence. Modern astronomy and astrophysics verify that spacetime is essentially now, much in keeping with Buddhist sensibility.

The code formulations as marked on crafts and apparel indicate a computerized, digitalized, highly abstract and symbolic systemization of demarcation that seems equivalent to the processes by which their language surely exists, and seems akin to our communicative languages and to humans’ electronic computer system. Each separate digit infers an extensive layering of information plus historical implications. With encounter activities and lessons given, human memories are provoked and co-align as objects of significance, sometimes through visions or dreams, or in audio-visual image-based narratives akin to hologram-based "movies." For the human these objects or percepts (objects of perception) verge on each other for the sake of the human's understanding and for our grasping content from the juxtaposition.

Configuring how the encounter-beings' thought processes and the multi-layering of our sense’s separate sensing conjoined might work as preface to what might be relevant as to how they communicate with other species or among themselves. Similarities enable our brains and central nervous system to press in on our various components per species.

As to hayyot communication with humans, a complex matrix of endeavor is apparent; e.g., utilizing juxtaposed and layered facets. Symbols within symbols are to be considered. These elements, mostly symbolic from my experiences, include interstices between psychological and spiritual, intellectual and conceptual, and behavioral aspects including resolutions ultimately empathic in nature. In their symbolic code system as noted on the encounter-beings’ various spacecrafts by other encontrants or on certain headgear and other apparel each shape in the code references many levels of information and each such shape advances to another shape similarly loaded with information. An immense complexity builds immediately. This process challenges us necessitating analyses at various times in our future evaluations, once the “current” encounter is given.

As these shapes build in number, in a linear marking and/or radial circling primal points (possibly as on their merkavah-vessels and on uniforms), and shape-shifting body-wise, the information seems bewilderingly infinitesimal as to the intervallic changes in both hayyot and human species coherence made recognizably tangible. This processing is especially evident as to body marking being related to another reality concern (at least as I imagine). From the variety of possible markings on humans’ flesh cosmic realms such as constellations, are referenced. Interior implants, puncture wounds, scoop marks et al are indicated. We have no immediate awareness of the order by which these encounter marks are read or possibly heard. Especially even when humans are marked on their bodies, a congruity must exist. I add a note that over many years body-marking sites occasionally change for lengthy periods of time.


Visual and Symbolic Notions Underscore Shaman-like Shifting of Coherences:

When addressing a specific content such as a relationship to broader, deeper, meaning/s, for an example, the encontrant is subjected to a linear narrative via encounter activity. When a sun-form traveling eastward in the sky abruptly shifts into a merkavah with reversal movement downward to the vessel acting visually then as lightning striking a mountain summit. With the lightning, the star-vessel immediately again shifts to become a male lion with golden mane (halo in effect in the vision) who soon stands upright and stretches his front legs and paws, shifting once more to a combined image expressing a sun-lion-god-man conformity to be understood. Despite the distance between two mountain sites the lion-man is instantly aware of a frightened hare hiding in tall grass on the other adjacent mountain-mesa. Comparably the hare is also aware of the lion on that other nearby mountain pinnacle now with human countenance moving toward him.

This vision is all introductory to a much longer encounter story, but the shaman-like changes speak of historical religious references and tales of incarnations manifesting with relationships being established. In the encounter we learn that such symbolic manifestations (mountain/s, sun, lion, et al) may be used in addressing the diversity of the content as associated moments (and sometimes offer the context of the meanings’ origins). In a way time is seemingly obliterated because of the relationships being established between ages, beings, and symbols. Being composed of images that are displaced to human mental reception captures the essential quality of the process including perception through our senses. Every instance in an encounter is symbolic and each symbol has multiple levels as to meaning.

The potential access to an infinitesimal set of images from personal human memory suggests that this process works similarly to the shape-based codes when demarcated. Despite the linear story that emerges, much like our dreams often denote, a radiating inclination is combined during the imagery as to the separate nuances of the original experience treated then as the instant being a primordial point as if exploding outward in all directions; hence two demarcating mannerisms exist per each such designate and these premises interact. This accounts for sequence gaps or memory blocks when attempting to speak of encounter narrations after the event. Amnesia is such an accounting, protective as such. Such leaps between images of scenes or episodes are similar to dream sequences when separate episodes are often juxtaposed, linearly or overlaid as a form of congruence but without seemingly related content in the moment, at least initially as to human perception. That our dreams follow a similar syntax to encounter visions addresses an aspect of our mutual connections -- altered states of consciousness. The sleep and dream states akin to the visionary aspects conducive of mystical consciousness coordinate to form how human consciousness faces past and future in a given context. As organized in the dream narrative significant gaps and object-noun-presentations have intra-textual coordinates that reconfigure a content-laden orientation of significance for the life of the dreamer or encontrant.

Such multi-faceted levels of thought and thought-transmission are avenues for understanding. The understanding will commence in the wake of their symbolic code as engendered in an encounter but the content lingers, often subconsciously, in human thought and memory during the afterward of encounters; i.e., theirs is a symbolic interfacing language system to which humans adhere since we are able to enter into a form of communication with these other beings. The hayyot grasp the convolutions’ density and intricacy in the forms of relationships, multiple meanings always pending.

Moving into the 21st century, through our sciences and the current impulse toward electromagnetic understandings we enter into another system of communications; the matrix involves codifications differing by degree from our past technologies but they share similar histories of process. Mathematical equations are symbolical manifestations of scientists’ and mathematicians’ engendering. These technical achievements per era are indicative of a basis for understanding the encounter-beings' system of symbolic codification and use over time. Patterns exist, obviously, discernible at a structural level of composition; then the pattern is an abstraction harboring other abstract attenuations. Although akin to previous forms of communicable matrixes such as cave paintings, hieroglyphics, cuneiforms, artistic images that become letters (and numbers), letters that combine into words for more accessibility to communicate ideas, i.e., the abstractions that develop are based on the language formations and on the printed word that infused information during the last era, all of which are in the long history of variances toward symbolic communication matrixes. All such enact formulas, thus, therein comprising a code of existence, inclusive at so many levels of time changing differentiations and spatial demarcation of every variable form of matter.

In each era new versions of language usage are formed and language is extended while incorporating the last era's development, all information akin to the legendary compendium - Akashic Records herein mentioned a couple of times. Technical skills are reinvented to handle the extension as with our computer system in comparison to the past era and the printed book-and-online publishing of the printed word (such as Editor Brent Raynes’ Alternate Perceptions). Certain changes occur in markings; often the beginning of an era such as we are experiencing indicates fundamentally simplified, geometric, abstracted, shapes such as in Neolithic drawings of human and animal configurations that indicates their invention during the first half of any era as demonstrated by Neolithic artists’ “stick-finger” representations. The Paleolithic cave renderings, however, are indications of the latter part of an era, with descriptive nuances through tonal gradations and “realistic” proportions of figures such as subtle shading and as such with dimensional conformity as facing on cave walls and ceilings structures. These stylizations are respectively indicative of the initial and final phases of an era, and they indicate a substructure of creative forming.

This initial abstract sense of repetition and cohesion illustrates as well the initial drawings of children as equally geometric and abstract, but by the final years of an era adult artists' artworks are generally more definitive and as images are depicted become more realistic in nature. Biologically and socially in our development we echo the cultural and cosmic diagramming of expansion. Technological capabilities speak of an imminence of power generated from our perceptions and development of our capabilities. This speaks, too, to our observation of content in the narrative communication via encounter-beings especially in terms of their language-code formations that are immense. Like the many crop circle field designs, the range for the encounter-beings’ understanding of information is huge, but not insurmountable which encounters suggest and verify. The electromagnetic culture we have been entering during the past one hundred years is especially relevant to the encounter-beings' multileveled, multi-digitalized code, and shape-oriented computation. Within this matrix their field-based crop-circle creations indicate an equally immense range in geometric shapes or, e.g., if more pictorial, as in some instances (a room interior, insect and animal shapes, and the Mandelbrot-fractal repetitive formations appearing in nature) the simplified (but complex with internalized meaning) geometric format is retained. The circular-oriented designed forms in our fields thrust the symbolic code upon us. (See Secrets in the Fields - The Science and Mysticism of Crop Circles. Freddy Silva; Crop Circles--The Bones of God by Michael Glickman; Fractal--The Patterns of Chaos by John Briggs).

Has our means of communication derived from that larger understanding coming to us, periodically, from out of the blue?

Mannerisms of Separate Means of Interlacing Relationships:

Referred to as angels during some past eras, and aliens or extraterrestrials in the current period of time (along with a host of stereotypical names), encounter-beings who populate the encounters and who bridge differences between themselves and humans possess access to a seemingly invented internalizing mechanism, the functioning of which includes a relationship between inorganic materials and the organic. This is crucial to the interweaving within the complexity hinted at in the code of existence demarcated in existing for any of us on planet Earth. With our complex history, encounters quickly add to the complexity anew during and felt after the history then of many encounters. Encounter beings seem to possess a robotic nature that is perhaps attuned to a biological form, i.e., a biometric scale acting as basic to their processing of information enabling their activities, at least with us. Their automatic maximizing of information, is akin to a memory of the earth, perhaps of the universe. As to the outer edges of our universe as referred earlier this bubble medium exercises diversities of the past to augment any potential movement, action, and insight. With this forbearing of an amazing immense system of information available to the hayyot as to their commerce with humans the information of endless, i.e., timeless connections and associations suggests patterns in our past/s that are meaningful and personal as to the stream of consciousness by which our system of thought and theirs seem to be interrelated. In this essay and for the sake of eventual more public-based meetings between the hayyot and us, I attempt to introduce connections as far as I am able to grasp the nature of this intercommunicative network that exists, already, between us. From what is subconscious, the relevancy that we might grasp becomes conscious which may heighten positive, creative, and poetic engenderment between us.

From our human understanding, the hayyot’s mechanism of codification must be referential to the encounter-beings’ thought process, as is our own, and the codicil-and-orientation is of an abstract lengthening and historical tracery that presses forward implications about meaning and expression, also similar to our own. We as human beings echo the physicists' discoveries of relativity, field broadening while interiorizing, and the very matrix of spacetime Albert Einstein and Niels Bohr brought to us; we are part of that consciousness. Because of differences between each of us, these implications, at base, are essentially secretive (i.e., basically unknown or not easily read such as we note with crop circles which are momentarily tangible as are body markings from encounters) although seemingly of a nature fundamental to these various encounter-beings' species, at least as humans perceive these correspondences.

Yet correspondence via close encounters implies something--an act symptomatically and systemically conceived, and thus, a form of unification to some degree--in the nature between them and us. Similarly we connote a possible tracery between the biological aspects of these other species involved with encounters and the biometric elements conditional to some of the alien or supernal species' physical conformation. These entities have coordinate functioning via something akin to the unifying of their biology and a computer processing that somehow appears to authenticate their identities and functions. I suggest this internal mechanism on the part of the encounter-beings, where and when occurring, is akin to implants, perhaps related to the implants sometimes placed in the body of encontrants. Thereof, the nature is, intellectually at least, one that involves a process of abstraction and objectification at the very heart of what is between us. We are given an opportunity to reason and ascertain implications of signs for the messages contained therein. The encounter is thus broadening to the extent that we are pressed into realizations and connections not earlier realized by our reasoning.


The Mannerisms of Separate Means of Interlacing Relationships:

From my artistic background, I understand the term, abstraction, to mean something derived from, taken from and amplified, but from some basic connotation that is presumably understood as employing a free format as playing with strokes and lines of color or as simple design from a reaction denying sensual perception flavoring. Instead, conceptual acumen is derived from our system of interpreting the nature around us; this approach to painting was not significant other than as in a scenic sense akin to abstract impressionism loosely akin to the Monet brand of working from an impression. Interestingly, painting and other art abstractions since the days of Impressionism have led to art as basically design or art for art's sake, art as concept to indicate cleverness, and interactive field-comparative connections all of which are the part of the initial endowments of a new age. Artists in such mannerism take in the earmarks of objectivity by being non-objective or being free of former considerations of visual artistic realism more or less garnered since the Renaissance of the Piscean Era. This entire process is inimical to the first phases of a new era, repeating the structural pattern arising every 2000-2200 years (the length suggested in early Egypt is 2,160 years). The occurrence engenders all fields of communication spearheaded by a systemic change in communication systems, such as currently when the electrical imputation of use in the conveying of language and imagery replaces the publication of printed verbal book and picture illustrational formats. I tend to view the code information of such shapes, regardless, as inimical to electromagnetic functioning ultimately.

An added signification inherent in the spiritual connection to Creation’s processing is relationship, implicit to the sensuous intimacy of ecology of the workings of our earth (and human) endurance, i.e., how we relate to the earth and earth's inhabitants. But this system is not without change and evolution in all instances of our shared universe continually readjusting to our reasoning as we envision, again based on information succeeding past reconciliations fraught with implications of living and dying. Hence our emotional feelings arising from such foundations of being and meaning, of welfare and ecological-environmental concerns, become a catalyst for personal responsibility. We inherently, and intuitively, adjust to the technological changes in our culture, era after era. These changes, however, lead to extremities of behavior because people tend to resist change aided by their cultural/tribal limitations via conformity to a standard they impose upon themselves (and too often on others).

Scientists on earth, for an instance in expansion of theory, in facing changes in theory and technology have discovered mechanical concepts with regard to understanding of materials capable of our advancing enough to fabricate initiatory experiments in technological adventures through use of computers. (Recommended: Consciousness and the Source of Reality, By Brenda J. Dunne and Robert G. Jahn). Verbally, however, I explore the conceptual gains technologically as to verbal/language simulations in accordance. The content verifies, but the processes entertain each other’s province in structural terms. Some other experiments, too, involve mind over matter that suggests a different kind of relationship between human and machinery with regard to the power of consciousness. Experiments are ultimately salient for humans at this point in our broader human evolutionary development to consider theorizing differently from even our own personal recent past. Our intellectual capacity for change and alteration, with development of our intelligence, indicates a structured expansion; this expansion is in relationship to the multiversity beyond what we presently intuit but this intuition spreads us into the greater, vaster, understanding expected of us, I suggest, in our evolving biological matrix. This may echo something in the encounter-beings' own history and manner of computation. The matrix foments the abstracting process breeding thereby the breadth of an expansion, inimical to the soul and to the evolution of a soul's own karmic balancing. Breathing within the cosmic breathing is orgasmic and biologically sexually sensuous by nature, an illustration of the above thoughts induced through a phenomenological experience during hypnosis when tracing an encounter. The sexual climax of this integration of breaths is close to overwhelming.

Our biological changes alter us subtlety continually during a given lifetime. The changes occur via shifting variations in our developmental actions including our intelligence and emotions; i.e., the demarcations of the systemic corporality form spirituality of wholeness in every nuance, in each succeeding moment, by comparison to the encounter-beings' apparent steadiness as to countenance, at least. However, variances from earlier historical references (such as the crafts changing sizes and extending spaces beyond the formative shapes (and sizes) of particularities in metamorphoses during the encounter. Such variances indicate similar changes regarding human inventions such as NASA’s amazingly charged development processes enriching us with information concerning cosmic resonances. Also, these correspondences are affectations of encounter-beings’ ingenuity that processes their amazing technical capabilities simultaneously inspiring our deeper comprehensions of thought at the human scale of language by which encounters are reminders. Remembrances then appear without simulations of being beyond the coordination of meanings. When comparing a current incarnation to past incarnations we experience a realization that the developmental shifts currently from infancy as to onward stages are like living past lifetimes over great lengths of history. In our lifetimes our breathing catapults us into a continuous flow moving through the developing phases. We listen to the echoes within echoes from the mountaintop.

Attempting to sort through and reason the complexity of the encounters, the encounter-beings achievements are so intensely dynamic that one wonders how or even if these hayyot evolved or were wrought directly from the Creation as such. By invention somewhere in history's long stages of many interim cultures, may be another method for metamorphosis. This invention, the interfacing of biology and mechanics, as an act is difficult to imagine as in so much of the cosmic realm and that immensity of consciousness. Yet, from our perspective these hayyot (holy, living beings) seem capable of shedding an enormous amount of the complications of evolving, and the biometric system that seems apparent in at least the functionary aspects of those we tend to encounter. One can only wonder at this point how their various species came to be what they seem to be. I am comparatively considering the “functionaries” or smaller robotically inclined hayyot forms with regard to the larger more communicatively minded hayyot. Too, I consider with these thoughts how we humans interweave into our medical system new organs, technologically invented new limbs, chemical medications and modifications advance changes to our physical and health interplay of systems. (See The Zohar-Pritzker Edition twelve volumes. Translators and Commentators include Daniel C. Matt plus Nathan Wolski and Joel Hecker)

With such thoughts occurring we wonder about our own teleological advance as to being thrust into the future of our means. How is our future interactive continually, too, with the forever past, a past that persists in relating to our current coming-together? The implications for spiritual growth per soul, I suggest, has to do with our will and our personal choices despite the encounter-beings' guidance, teaching, and general nudging. The zeitgeist, culturally, per era, tempers our selections but may offer insights into the correlation between souls and how we as humanity en mass adjust to the climatic crises we cause. Through ongoing violence our residual past killings ad infinitum indicate the extremities of extremely violent shadow side of our human behavior en masse over and over. Such occurrences verify this darkness, and I include a few such as the diversions of KKK and Nazi murders over ethnicities and races, religions and political calculations, the crusade, slavery, holocaust diminishments, immigrations denied home sites as with current world deterrents, the amount of dictators murdering and totalitarian states, the inquisition, the moments of aggressions via relationships such as between Putin and Trump I the coup attempt to denigrated democracies, and the coup created in Florida giving the presidency to George Bush rather than to Albert Gore with the higher popular vote, and the similar 2001 Congressional insurrection attempting to undo the American democracy via the insanity of leaders in that moment.

Those encounter-beings, with whom many humans have had contacts, possess an automatic embodiment with capability to change forms as needed for various interactions with us but their countenance/s are so inscribed with immediate access to their intelligence, emotion, and mechanistic sensibilities, at least to a degree; these qualities are compressed into one mainstream quintessence of information and ideation as manifesting constantly. I press, though, that any embodiment reached by our various levels of consciousness will continue to instantly change, and these changes continue. Any other needs as to functioning on our part are apparently less determined or overshadowed by our relationship with these encounter-beings. Their presence indicate a strong emotional sense to their form of being, one humans can relate to our own selves.

As to our scientific experiments and methods deduced, a question centers about the very nature of objectivity, and how this nature might come to be incorporated as a body function. Are we developing in accordance with their manner of being? Might we come to similarly embody the qualities possessed by encounter-beings? I speak basically about our contact with those whom we term, stereotypically, as Grays, which includes two sets of beings (related in appearance but different in functioning). I dislike the term because each usage has become stereotypical and thereby somehow short-circuits the system of information for any real exchange that is possible between us as to understanding. I acknowledge that other kinds of beings exist. Other species exist who are basically more secretive and more unknown at this point in time, but I want to acknowledge that the UFO alien orientation bears this form of robotical-style being and perhaps biological in format (at least) in two sizes and each are separately functional as to goals assessed, with variances according to the intellection involved with their dealings with us. Their mental functioning with us seems codified and bound to a teaching/learning procedure.

Differences occur. In human evolution inherently essential as a species, humans have spiritual tendencies that are developing from era to era via incarnations anew. In view of encounter-beings, one would hope caution would be exercised about our becoming overly objective to the point of denigrating our own emotional responsiveness, our precious, intangible, intuitive sense of the rightness of being. (I do not imply self-righteousness that infers a standard of denial and rejection of possibilities, and without an empathic basis and perhaps bears a stigma of socio-psycho-pathological mannerisms). This notion of humans having preciousness as part of their categories of discernment includes a capability for a sense of responsible aptness that allows for inspiration and creativity, and a grounding of various essences by which we grasp the nature of our (and others') needs, desires, responsibilities, and endeavors for where we might (all) be heading. The movement of and toward humanity is the thrust of our engenderment into the flesh with each birthing and the perfection of the soul through karmic lifetimes.

Humanity is yet to be achieved en mass and that intuitive sense of rightness of being acts as a sense of our personal spirituality. The ultimate of endeavors! Comparatively, from my perspective of these encounter-beings, our individual emotional histories and spiritual soul development and progress are what their curiosity and concern is about in terms of the human race. Still, their awareness of human tendencies toward overt hostilities between each other and toward possible world destruction, nation after nation, tribe after tribe, seems especially of paramount importance. Are we yet capable of seeing a wider, deeper, wholeness? Are we aware of the holiness of all that exists, of the degrees of authenticity each manifests as to one's own necessity in being and enacting separate but ultimately in a united sovereignty? We are, apparently, a significant aspect of/in the wider consciousness of the cosmos in its vastness and we are more than a curiosity.

On the effect of human consciousness on mechanical and object-based systems, I recommend Margins of Reality, The Role of Consciousness in the Physical World. (R.G. Jahn and B.J. Dunne – referred to above). From their study on the effects of the human mind on machinery at Princeton Engineering Anomalous Research (PEAR) a few years ago during the first phase of this new era (a phase we are still within), the thematic overlay of process of five sections by which they define their study begins with assembling "a group of epistemological vectors, drawn from various traditional areas of human thought and experience, that converge on the motivation, definition, and circumscription of this particular research." The second section of their study presents "a concise review of the design, operation, and results of an ensemble of experiments directly addressing the interaction of human consciousness with physical devices and systems embodying various types of random processes. Section III describes a complementary program of experiments on the acquisition and interpretation of information about unknown physical targets remote in space and time. In Section IV, these demonstrated anomalous capabilities of human consciousness are addressed via a comprehensive theoretical model based on the same wave mechanical metaphor that proved useful in resolving many of the anomalies of modern physics. Section V then reexamines the original set of topical vectors in the light of these experimental results and theoretical predictions and attempts to converge on some generic response to the original question of the role of consciousness in the establishment of reality."

From that introduction in Margins of Reality, Jahn and Dunn continued with: "Many technical and philosophical fibers are required to weave these arguments, some quite rudimentary and intuitive, others more sophisticated and hierarchical, and their interactions are equally as important as their individual courses. But once this conceptual array is in place and the empirical evidence is sifted through it, the role of consciousness in the physical world indeed emerges endowed with an active component. By virtue of the fundamental processes by which it exchanges information with its environment, orders that information, and interprets it, consciousness has the ability to bias probabilistic systems, and thereby to avail itself of certain margins of reality." (Italics are my own for emphasizing the relationship to my thesis in this paper).


Friday, October 04, 2024