Alternate Perceptions Magazine, March 2022
Speculation On Being, Wrestling With Angels. Part Three.
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.
Oscillations Occurring In-between Percepts:
Of significance, then, are the experimenters' roles (subjective presence and objective procedurally) in observation as suggested in quantum physics theories, and questionable as to the extent and effect on the physical world. However, despite the significance of these differing terms, I tend not to subdivide subjectivity and objectivity in terms of spirituality. That an encontrant, too, is an observer during the encounter conditioning our needs for greater understanding of our involvement, the reasons for the activity, especially with regard to what is implied as to our growth, intellectually and spiritually in terms of our souls' needs. Despite amnesia stemming from many encounters, awareness occurs subconsciously instilled or otherwise. Memories appear and persist, as if demanding resolution. Consciousness and conscience are indeed practical to that rationale as we seek meaning, a foundation to almost all human endeavors from my perspective. Varying from our human tendency to view consciousness as one's own, I purport humans' consciousness and all layers of conscious awareness to be born of a greater consciousness that supersede our own separate claims of a form of consciousness that is our particular matrix of thought and provocation for interaction.
If such is realistic, the question is how variable, i. e., how different from the awareness or sense perception are the higher layers of awareness? And through our intuition are we reactive and/or responsive and why so in terms of the decisions at a basic instigative primal level of fright-fight and/or find-flight (as in soaring thoughts)? Degrees of sensual discrimination, and thereby contextual codification, are based on our mental (intelligent or intellectual) realizations discovered through sense perceptions. I purport these are uniting to each other and thus not essentially separable, but progress is slow, even with the best of congresses, of which Jahn and Dunne's experiments infer the inseparable connections of our poles (magnetic and repulsive) at a certain level. The oscillation indicates our involvement. Through visual oscillation of countenances and behaviors Interaction is inferred, especially as to memories of encounter’s situations. Our central nervous system records our movement, our discernment, what provokes and calms us; therein our mind shelves memories of our activities, our reactions and responses both, for eventual remembrance as to need. Encounters regard this need, both for reconciliation and for advancement. In one recent encounter which came to center on my early dissertation topic of race relations, my countenance as to two different races I have lived through in two different lives oscillate back and forth for the characterizations depicted in the memory narrative of that encounter. That particular encounter vision-narrative centered on the Jean Genet drama, The Blacks, in which I was both director of the drama and actor facing the jury on the balcony upstage. I was both a black man and a white man. Other oscillations were as compelling between other characters on stage where a sexual exchange occurred between two black men, one of whom was masked and dressed as a white woman, and the other black as he was and would be. In the same encounter another encontrant whose inner thigh marks machine-induced matched my own the next day, he confided having had that same night a sexual exchange with another man differing racially. I had asked the hayyot for verification of the reality of these encounters again, in old age, beginning to doubt my sanity. This encounter exemplifies such verification.
Before continuing I add that a similar verification of the reality of this phenomenal experiences as to own having concentrated on the “Book of Ezekiel” in the Old Testament, I recently discovered in engineer Josef Blumrich’s March 1918 book Ezekiel’s Spaceship. Blumrich was chief of NASA systems layout branch program development office at the Marshal Space Flight Center. His emphasis was on the encounter technology as to the spacecraft. He was ridiculed for his provocative and informative book.
Other questions are raised regarding the philosophical and psychological vectors addressed in various sciences. In collating encounter terms, I wonder how realistic is the Jungian conception of a collective unconsciousness (a significant psychological theory in the beginning stages of this era along with Impressionism in the Fine Arts, Freud's Interpretation of Dreams, the computer’s “father” Alan Turing, and Einstein’s Theory of Relativity and with him, Bohr’s advancement in the development of understanding quantum mechanics), or in deference to these distinctions, to a form of collective consciousness at some level? Where thence are the divides of consciousness, i.e., the layers between forms of perception and conception as a united process? This exemplified in various ways the actuality and reality of close encounters.
Hence, this changing of countenances as in the encounter verifying authenticity for myself and my friend of the moment exhibits the spatial in-between vibratory movement of physical things when in proximity to each other, even at the atomic level by which some aspect of connection is suggested as in the material forming of being. From such a potential meeting ground, theories derive from such a momentary context in terms of relationship as phenomenological objectification that two simultaneous observers conciliate; the implications are conditional to the scientific experiment. I mention a note of caution about our discoveries as observers, relating to exercising our individual (at least) sense of reality as a momentary theoretical primal-point: that the cellular makeup in the alien-beings' symbolic code is at some level similarly generic and inimical to our language, too. We have common ground. This gathering point - the encountering - gives pause as to the meaning of language/s and hence to our theoretical discriminations and our verbal prognostications. Thereby coherence exists in those leanings between our language and their own system of demarcation. This coherence signifies something observational to our development (their observation of us and to a lesser degree our observance of the hayyot) and that our language manifestations are an extract, abstracted from the codification of encounter-beings always with reference to the greater power of intelligence, to knowledge via informational correspondence to a cosmic consciousness. Correlations exist, therefore, between our separate systems of information sharing.
Encounter procedures and the mechanics involved thereof are seemingly human-sensed and logically rationalized as to human predictability, yet the mechanism as intent becomes a co-mutual attempt to resolve our basic differences and to engage similarities when encounter-beings invite humans to a level that offers a more expansive state of being. Consciousness is basically, ultimately, the engendering concomitant between us, a consciousness that is eternally present that creates the matter that conjoins our various levels of awareness. As a former art history student of Dr. Gustav Ecke, professor emeritus of art history at Bonn University and at the University of Hawaii, plus former curator of the Chinese Art collection at the Honolulu Museum of Art, I remember our placing our hands between hand-built clay pots sitting side by side and feeling the tingling emanating between the two objects. This experiencing of oscillations proved to be an early catalyst for my speculations in part about coherence and resonance through body sensuality. The insight extended my own history of close encounters with other species of beings, alien or angelic or whatever we wish to call them in any given era because these beings are not new to human awareness.
If spiritual development is their intent in terms of human beings, then the density of the human flesh--over 7.9 billion people on earth as of November 2021 (World Census Counting) makes any unifying task of spiritual awareness seemingly overwhelming, daunting, and aggressively provocative, yet the persistence of encounter-beings continue with regard to establishing human insights while enriching spiritual understanding in human beings. Eventually, perhaps, our understanding will synthesize the various points of deliberation implicating more intensive holistic, ecological, multidimensional, and ultimately holier relationships among humans and with all else. The idea of relationship includes humanity merging with all other existent species in the universal consideration. This suggests a correlation might be established regarding eras that have brought forth ideas of relationship between a supernal world and that of any given planetary or other cosmic orb which matter in the resolution of incarnation schemata as to soul intervals of re-incarnation in our spiritual development. Despite a reoccurring similarity in structural formatting comparatively from one era to another, eras are bound to what is voluntary in the human endeavor, spiritually and progressively.
That our human symbolical manifestations through letters, words, and numbers correspond in a programmatic propensity to the relevancy of encounter-codification suggests that the process is operative through an intensely and objectively-based abstract nature of encounter-beings' own programmatic usage; such a process substantiates a mental, psychological, and social aggregate between perceiving/conceiving entities, the one subject being an object to the other and vice versa. This oblique starkness of systematic repercussion (vibrations commingling at all levels of atomistic structures which suggests propensities of string theory) penetrates the state of being I call the “inbetween.” Such a state inculcates being within the scrutiny and oscillation between objects and reverse scrutiny coordinating the divisions inherent in perceptually instigative relationship via levels of vibrancy, one such object to another.
The psychological gaze is pertinent to the related chiasm between those processing an exchange by any degree, e.g., the place of passing as in the exchange of glances or other body-dynamics including mutual human relationship potential. This imports a structural maximization of a cellular process. Extending the concept of a chiasm manifested between perceivers, I include thoughts conversant between individuals via intuitive assessment of thinking pre-objectively processed or, as such, like telepathic exchanges in encounters while humans are in a quasi-transcendental state via hypnotic trance. Therefore, intuition emerges as a process for grasping information and exchanging such (through mental telepathy which manifests mind to mind, that is...body to body). Telepathy augurs intuition and empathy thus essentially acting as a goad toward soul-enlargement and for an amplified mental and emotional comprehension (and the levels of consciousness involved).
Information is a substrate of consciousness as a creative force at all levels, and, indeed, awareness at the levels of empathy, sympathetic exchange, compassion, conscience forming, a sense of ecological dignity (one species to another; one human to all other humans), and concern for others who share the universe. Our desire for social stability is a part of the passion wrought by ideation. The most essential effects are manifested through creative inspiration regardless of the field of endeavor for the human, because all such affective expressions are in coordination throughout the entire system of consciousness.
Certain ideologies that act as foundational stereotypes, however, will thwart the cohesiveness of a broader range, and although operative within the socializing mechanisms where stationed, the endeavors are limited to a smaller unit of ideation and are woefully contained in the self-abnegation of prejudices. All fundamentalism is gripped by this dysfunctional matrix whether ISIL, the Taliban, NRA, FBI, CIA or forms of “evangelism” et al, including legitimized social constructs; social systems of all kinds, including politics, corporations, militaries of the world, and religions as indicated, and their cohabitation within state or governmental systems are places to look for verification of such stagnation.
As to the issue of such a philosophically nihilistic solipsism, endemic to disinformation-folks and fundamentally limited social containments, whether an accurate assessment or not, some humans continuingly concur with the argument that other minds cannot be known nor then accepted as equally legitimate, especially those of other species--e.g., those who are supernal, archangelic, galactic and/or alien et al. The agonizing proverb to such protractile limitations: "deny that which is beyond one's basic premises and beyond the capabilities by which we limit our perception." This awkward and harmful penetration strikes closer, however, when those "others" are planetary (earth creatures, for instance, like those of us who are encontrants). The suggestion in polity, in public and partisan discussions, about the mere idea of encounters often seems to suggest that these encounter-beings and their forms and processes do not exist and cannot exist. Denial is diaphonic, a repetitious sounding that is too easy to use and too easy to assess in such cases; such denial is like when oceanic tribes could not see a ship (their first such sighting) in the sea's horizon because the image was "too other" to be even recognized as a reality.
Yet in general the fact of relationship at any level implies encountering in some sense, regardless, and thereof our subject herein--close encounters which suggests that ideational relations are formed between diverse species involved, and that all physicality is inherently spiritual in nature even if misguided and dysfunctional. Any distinctions about abject individuality are moot at some level of interaction in spite of our elaborate notions about languages, and hence, national divides and conquests (i.e., degrees of fundamentalism, in the worst of notions whether in finance, politics, religion, morality, or sexuality). Such an implosion seems inevitable as demonstrated with contractions wrought between humans in our past eras and in the current state of affairs in our world as per this initiatory phase of the current era--2014 (a reminder herein that an era is re2,160 years with allowance for various calendars’' shifting over the ages). We are surrounded by such internal contradictions in keeping perhaps within the seeming randomness (as a form of order) of the behavior of atoms or inherent nature on the cosmic scale but as if bounded within our physical construct. And yet, through our physicality we experience visionary states and transcendence in mystical ascendancy.
As To Perception and Expansion in Human Development
Despite acknowledging phenomenologist Maurice Merleau-Ponty's concern that the breadth of human variance is in terms of objects as perceived (i.e., that "the identity of the thing with itself, that sort of established position of its own, or rests in itself, that plentitude and that positivity that we have recognized in it already exceeds the experience" (as stated in The Visible and the Invisible, p. 161-162) because (my inference) relationships exist at any level, even on the level of object to object (often considered as not living or presumed to be simply matter, like rocks or sod, like molecular frameworks, e.g.), assuring that a deep concomitant intimacy exists naturally--a core value of all life, of all materiality. Content will in some way sustain and nourish our development. Although, however, this value is referenced in Merleau-Ponty's terms plenitude and positivity that infers that deeper implications are born in transcendental consciousness where emphasis is on transcending. This process involving any trans-conscious relationship such as an encounter implies an extension of a previous state to another state. Therein manifests an elision of metaphors. The instinctive mechanisms occur through instilled potentialities (illustrated in the encountering processes) and through the empathic stimuli of inter-transferring consubstantial vibratory coherences.
Basically, with an acknowledgement of skepticism intact for those who are defensive and/or in denial about encounters, and perhaps of any such relationship possibility, these individuals often possess a basic predatory sense of danger and fear, a predicate of a natural but often stilted ecological system at work within their mentality-and-body sensations and the assumptions of self-righteousness in their conclusions; all might be rationalized that UFOs grasped as such (perceived, that is) are merely illusionary, perhaps holographic inventions; limiting response as such mindsets are prone illustrates a solipsistic mindset that UFOs and encounters are not existent (at least to those in denial and their lack of inner vision). If wavering on conviction, with such rationalization, the one denying will shift into another assumption that an encontrant is not quite sane. So, none of this is to be taken seriously, as a matter of stereotyping of which denial is symptomatic in terms of limiting one’s mentality.
Yet, to a human-encontrant whose thoughts are unceasing about the nature of this reality, the thinking process is amenable to these beings we note that based on our sense of intimate psychological and/or spiritual rapport with these encounter-beings and others who share the experiences, then such a notion as solipsism occurs through circular metaphysical reasoning that is finally, absurdly, destructive to any deeper form of reasoning or provocation of thought. Basically disinformation that comes forth as rampant in today’s culture is narcissistic, stereotypical, and basically nihilistic. I believe this is a result of substantial insanity.
Thus Maurice Merleau-Ponty offers a reconciling statement (...reconciling to an extent) about such a mental configuration as that of the self-justifying solipsist: "As such it is the only epistemological position that, by its own postulate is both irrefutable and yet indefensible in the same manner." A wall is conceptually constructed around their thinking as if protective of the already galvanized limitations annealing their opinions to this lack of understanding that, however, remains within their grasp should they allow themselves receptivity. The disinformation program would collapse our potential for integration, should we allow such nihilistic infiltrations their presumed intrusion. The means, however, of such nihilism can be quietly insidious.
On the History channel's televised program, on the morning of December 4, 2014), the idea of memory as valid was devalued through use of card tricks, sleight of hand, memory games with cards of words and doctored pictures (e.g., showing a reproduction of Leonardo Da Vinci's Mona Lisa that showed two small images in the background of Nessie--the Loch Ness monster and of a UFO flying in the background sky), etc., to prove that one's visual impressions not only miss details (instead our minds search for the general structure of such) and "proving" thus that memory is thereby easily challenged and usually wrong, availing of the idea of false memories proclaimed a syndrome by lawyers a few years ago to challenge witnesses in a court hearing. Although the program was presumably about the invalidity of memory, three of the first hour's presentation when some individuals attempted to undermine the validity of memory, as during such as the thoughts of encontrant Travis Walton who described his encounter with alien beings under hypnosis, and thereby denying, too, in turn, the possibility of authentic memory association in deja vu recollection such as General George Patton's "memories" of battles during his involvement in earlier incarnations.
I am not persuaded of such a defined solipsism acting in any ultimately effective manner (other than as a disaffecting notion), at least as a viable power because the attempt to disengage positive results through proffering concepts related to skepticism, disinformation, denial, and ignorance all of which seems even in wayward officious connoisseurship to engender a process of paralysis through paranoia and narcissism; i.e., the conceptual range in such formats is basically not workable as an off-putting device, regardless of the elusive and allusive characteristics of thought. This is an essential factor of fear mongering; momentary explosive, violent, effects are provoked by such dichotomies.
Rather, I consider an ultimate supernal force with a universal intelligence somewhat akin to the Akashic records of which Edgar Cayce spoke, i.e., a creation-force, and from my orientation as an encontrant, a vast cosmic consciousness to be the birthing site of all mentality/physicality (the corporal levels maintaining a unified being, a subjective object of deliberation as an archangelic level and as an interweaving force operating between matrixes (as suggested in the possibilities of string theory) as well as any objective or other aspects of the physical nature of being. Because of the inclusiveness and reflective power of light, because of the immersion of hues in the vitality of living matter, I am reminded of the transcendent poetic phrase of Paul Claudel, quoted in Maurice Merleau-Ponty's The Visible And The Invisible, (p. 132) that "a certain blue of the sea is so blue that only blood would be more red." From the poetic sensibility as cognate that from out of the blue comes such transfiguring ideas, such affirmation of the interiority of being, that the world spins through the refuge of white in white's internal dexterity that all colors find their notation in light, their affective sensuous supremacy. Interestingly, that such color complimentarily has been considered as mystical by sages in the past. When eyelids are closed the retention of light is seen but as the opposite color to visibility on a color wheel. Existentialist John Paul Sartre hints of this as an ascendant function.
Thus emerges "our" human consideration of an other, that other that lies within the other of relationship; perhaps once again in this new era an "Other" will come forth in the supernal sense, as in each of the past eras and so recorded. If such an instance arises are we to perceive yet another anthropomorphic god, or gods and prophets, in the eventual emergence? Will another supernal power come forth once again in this new era? This would seem to be the case if we continue appropriating the past and find yet another consummate leader when this succeeding Other emerges. As with past eras, the gods arising in each era have been an anthropomorphic assemblage, an echo of ourselves and our form, and each time reflecting something of our human nature in awe of the cosmic power/s we perceive and so honor. The appearance to date in this new era is questionably that Jesus has supplanted God, The Father, of the previous era.
Humankind may come to embrace some form of cosmic consciousness, a divine intelligence, or some such "other" concept or structure as variation on a godhead, despite the prophecy of definitive succession. The past successions for the Divine Creator prior to Jehovah, Elohim, Allah, Buddha, God-The Father of the recent but past Piscean Era followed the earlier eras with their advents of deities Zeus, Osiris, Ra, and Marduk in recorded history of successive eras: the adage has been of this succession - the king is dead; long live the king! Perhaps the next god we discover and embrace will be induced by our current scientific idioms. Surely, continuing to examine propositions and the given state of the mind of otherness is important in lieu of any acceptance of close encounters and their actuality and reality. Having felt the impact of a mystical cosmic consciousness that is arguably somehow a divine intelligence, or coming forth as a proliferation of information, a proposition is amassing in our new scientific era with the advent of quantum mechanics and theory (e.g., a theory of everything, as is sought currently, a more promising supernal creativity that lasts forever with or without us, inquiring minds or not. Such a theory will seemingly be beyond our regular human reasoning and awareness yet we might consider that the primal point of origin in terms of Stephen Hawking's verification of the black hole as an atomistic determination initially and suddenly occurring throughout the universe in terms of the circumference of zero, dimensional in 360 degrees in every radial inclination and conjunctively bearing a momentary balancing of each subjunctive equation for what non-time might be. We might consider corporeal irradiation of time foments an eradication of temporal linear time (our conciliation of history's journey in space) within this proposition that a version of motion succeeds orbits as more symptomatic of the now. I acknowledge this remains both scientifically and theologically speculative but I refer to these past eras' deifications as to the shifts in divinization.
We note today the gravity once again in humans' violent history as the need continues for an assurance of some kind of religious authority at this moment in time. The process seems once again mannered in a similar rapacious religious conscription affecting world culture at this very moment in this initial phase of a new era. At the same time this demented cry is circumspect with the world at large; the cry prefaces the apparent death of the viability of the various current religions' powers and political dispositions in the minds of the needy. If a new divination "breaks out" and becomes the next world-obsession, if the large image of the past is repeated, echoes will spawn additional needs and additional reconciliations. Cult after cult will appear and prophets will arise as salesmen of their personal creed. We dare ask where is all of this fomentation leading us as a species? Will someone or something appear out of the blue to garner our attention, worship, adoration, love, yet another time?
The Successive Creations of God/s:
We observe the shifting of metaphors in encounters’ unique language capability that gives rise to surreal images through the encounter-beings' use of images in a systemic viability of content. Meaning is often garnered from the encontrant's individual and personal memory-bank of transcriptional imagery; each of our histories is lush with stories and visions. We observe the encounter-beings’ capacity for and capability of grasping our mental thoughts, desires, wishes, prayers, and patterns as imagery. The images augur meaning even when communicating telepathically because they utilize our language/s felt in our objective bodies' capacities. The process involves communication, species to species, but the thoughts are not spoken aloud or vocally, i.e., orally, on their part (from my perspective). The telepathic resonance is mainly with the five feet size encounter-beings whose lips are slits and whose ears are little more than small holes, those who host the encontrants and who represent a larger picture of such beings. The encounter-beings' language-symbolic code system appears larger in capability than ours, and appears to be processed through a biogenetic engineering of various simultaneously induced formats that are continually expansive in nature. We as oblique transverses of creation are part of that expansion, and only from diving beneath the blue-red sea and emerging as lavender rising into the air fully, finally, human, becoming human at long last, carrying with us the rainbow's gold. Human throughout.
The language is expanded through both code and verbal word-symbol (they grasp ours) and from images garnered from our personal psychological nuances as in emotion and memory, and from cultural images manifesting through personifications that are expressions of creativity, passion, and appearance. We note that the process is one of an internalizing of abstraction (and entering the abstraction as experiencing said presence as being within the surround of that presence), not just in pronounced use of a pronoun, e.g., like "it" referring to the symbol it for its own sake (stated earlier in other essays when I discussed Maurice Merleau-Ponty's philosophical assertions) as peremptory, cohesively internalized, symbolic unity and in Maurice Blanchot's similar usage of the same pronoun with various other nouns is a responsive repositioning of status (his own status through returning the criticism of Michel Foucault, tit for tat, with polarizing clarity of differences between them (i.e., between Foucault and Blanchot). However, that such abstractions occur throughout language, and especially in codes where being abstract is basic nonetheless, we discover an appending process of expansion--the addition of a diverse set of symbolic units upon a unit now pre-existent, hence the grammar represents that which is pre-objective, as with Jacob’s ladder, the Sefirot apex as Itself, Crown of Light. These units are coordinated to other such units equally comprehensive and multileveled in nature for both erudition and consequence. Meaning is always, in these instances, a matter of coherences of seemingly disparate implications. I refer in this instance to the encounters' species' written symbolization, i.e., markings on their crafts or other equipment (computerized head-bands inside their helmets, e.g.) that appear to be representative of dynamics and activities in their communion with human beings. But, I stress that their codes are for their own purposes, and are not related to their hypnotically induced encounters with us; the codes are symptomatic of their system, however, and yet aggressively and intimately relevant to our own lingual expressions and assertions.
My presumption is that this extensive symbolization is an aspect of the encounter-beings’ language not just as one communicates to another within their own milieu but as one to a diverse range of correspondences born of the symbol as used, as printed designate when used. With some encounter species' interactions the conditions acting as if propositional and their cohorts' silent acceptance of various gestures seemingly acknowledged as basic to their commerce with humans during encounters; i.e., they grasp tenets of oral human language and unspoken thought-processes that appear to be somewhat in keeping with human foreign language interpretations when use of a translator of means for communication, e.g., a human method of mechanical translation of a "foreign" language into various languages as in international conferences where the words spoken are repeated almost simultaneously from the original speaking. Their methodology is a bit like this, an oscillation between coherences. And, we should probably sense this a bit in reverse because time is often reconcilable in a reverse-enacting procedure, image to image, process to process. Science has provided other possible examples besides my theorizing earlier on the heliosphere’s coordinating the reveal of the loop and returning our memories of past lives to us. If black holes and primal points of implosion and explosion are reconciled as formative and yet reversal, as basic theory zero has bearing, I suggest, on everything.
Written words, too, are pictured as automatic subtitles on television programs and films, and more currently in theaters on wireless glasses, or small projection screens between viewer and electronically based art form, similarly, for the hard of hearing and deaf to be able to read the thoughts of the speakers who are electronically before them. We are thus given to resurgence through details abstracted from basic materialistic subsystems--the widening arc of wave after wave, to telepathy in the encounters and in the aftermath as ideas arise, part of an interchange, part of a process for extended exchange, mind to mind. We find ourselves deep within the sea observing the light above the crest of the wind and reaching for that brilliant, evocative, light, for that sounding of thought that light is. This is the encounter, impending of consciousness through diverse levels simultaneously and in an incongruent presence. The enigmatic encounter exemplifies what the universe and universal consciousness gives us par excellence.
The encounter-beings' form of abstracting their information is perhaps basic to their translating their overt experience with mechanics. The abstract coding seems to be a matter of nuance throughout the various species' activities entailed as aspects of the grand creative forces inherent to consciousness rising. This consciousness appears to be the essence of their interactions with humans--an expansion of consciousness as to soul development. As to such an intention, they always appear to be almost aimlessly patient, a mannerism consistent within the many levels upon which they act and interact. (Does the now (Tao) of time sustain this infinite patience?). The code of existence is one of functionalism including that which is informative or educational in nature; i.e., communication with human beings through examinations of us and of lessons given during encounters. Every interaction seems both informed and informative but requires memory co-active with experience, and constant renewal of thought and a constant spiraling of gathering inward of nuances. Their attempts to form some sort of coordinating relationship or to enact a resonance with human beings through emblematic signs and other mechanical-technological adjuncts--like audio-visual holographic motion imagery co-identifiable, a moving and mirroring connection with moving embodiments as presences, is an echo I suggest of their own past pre-objective situations (which is a colossal presumption on my part).
Besides mirroring a provocative intentionality their engineering of their own biology for erudition by invented computerized proceedings, and all therein, are combined and integrative as if internalized, and thereby gives these species extremely stimulating capabilities for understanding many levels of consciousness simultaneously.
When humans utilize abstracting, as in human written or spoken philosophy, as earlier inferred by Maurice Merleau-Ponty and more deliberated as so by Michel Foucault in the first chapters of Foucault/Blanchot, the abstracting is to remove one from experience (which is not possible during living or when dead). Despite these multiple levels manifesting in any given aggregate encounters are, nonetheless, seemingly effective through such dissonance. Foucault writes, "The breakthrough to a language from which the subject is excluded, the bringing to light of a perhaps irremediable incompatibility between the appearing of language in its being and consciousness of the self in its identity, is an experience now being heralded at diverse points in culture: in the simple gesture of writing as in attempts to formalize language; in the study of myths as in psychoanalysis; in the search for a Logos that would be like the birthplace of all of Western reason. We are standing on the edge of an abyss that had long been invisible: the being of language only appears for itself with the disappearance of the subject." (p. 14, "The Experience of the Outside"" in Foucault/Blanchot. Michel Foucault; Maurice Blanchot). Thus is the desire for a language that is pure code where all that might be surmised is invisible, and when delineated the objective quality is an abstraction, a thought removed from the thought as a subject. Abstraction is the raison d’être of all implications throughout the viable analytical examination/s taking place instantaneously in these encounter-beings' connection with us and in the resulting synthetic abstraction being programmatic as symbol, one synthesis upon another truly ad infinitum, a capability of extensive electromagnetic material computation, akin to our computer system but exceedingly, apparently vastly, more complex.
If abstracting offers a momentum for separating features within human languages and human philosophical thought-processes because of our language distinctions, in the encounter-situation the possibility exists not for separation but for additional, engendering, inclusive, synthesis. Both, however, are processes of abstracting, as a movement to and from the essential whole and indicating our efforts to modify that essence, i.e., to enlarge the essence sensed or realized. Juxtaposed linearly, or if superposed, however, these additions confer coherence within each sequence, abstractly programming instances, memories, dreams and other instances of imagery and concept from earlier experiences that relate over time. Each element justifies and recapitulates the holistic affect of the symbol in total--an ongoing engineering feat. The biosynthetic operation, moreover, is extensive programmatically an add-on, add-to integral configuration. The procedure is engineered to weld body and machine with, perhaps, DNA culpability (or perhaps not) depending on the balance imposed from the hayyot’s assessing us and with regard to quantum particle capabilities for manipulation to render for us to gain (and render, in turn) enriched insights.
Alien (at one level of comprehension) to our human nature at present even with the coherence attained as a reoccurring process of synthesizing certain dynamics, the encounter-beings offer a systematic, synthetic, cohesive unit within their biology; they have objectified themselves to be a unit in a vast computer complex - a lynch-pin of tabulated connotation to be brought forth at once when need calls for emphasis on a particular subject. The subject though has delineated to the status of object to present an image as a symbol as derived from the original source of the experiencing. Each symbol-abstraction in their language is apparently equally scripted, hence their use of shifting metaphors when communicating through imagery includes a broad spectrum regarding sequence of narrative simultaneity, employed and/or enacted as if spontaneous. We gain a kind of confidence if we coordinate the symbols given us in narrative sequences as the narrations lend a mythic semblance that is more readily retained for later assessment. The metaphoric shifting, though, is sustainable, perhaps even measurable, to our human continuation of metaphoric instances that remain, as if in dream imagery within a reverberant altered state of sleep-dreaming; thereof the possibility exists for meanings to become concretized within each unit (chunk in computer-speak)(zero - the circle - the egg- the seed - as origin and beginnings) while yet being transposed to an image or concept retaining transparent and mirage-like qualities. All is metaphorical, the nature of their reality it appears in keeping with their language – summarily, IT expanding into ITSELF, face to Face.
That the substances, summative of many diversities, contained in each unit are solid in technological achievement and are found relevant to each other as a deeper, wider, matrix of heightening intelligence, the unit's capability is significantly dynamic in potential and dispatch. A programmatic systemization is engrained in their way of being, the procedures and technical adaptability coordinated with their body-formation, actualizing as a conformation of diverse and strategic parts. The information is apparently gathered within units and operative through the mechanics of electro-magnetic quantum particles exciting a procedure to body conformation. Astonishingly, the process seems effective, working at many levels simultaneously. Equally impressive, human beings are involved in such processes in the beginning, elementary, introductory phase of our current era.
Variances As To Encounter’s Propositions And Symbolism:
From the vast expansion of specifics obviously gathered into one another as symbolic coordinate, this thrust of a composite-unity is, in keeping with other suggestions, issued in each separate information-packed symbol, a generality of generalities amassed in which the process is heightened by the internal multiple elements involved. That we, as subject-material to them apparently, are pre-objective to such coordination implies that we are viewed as capable of grasping the circumstances by which they operate along with the manner of treatment used in their dealings with us. As mentioned, such conference has resulted in marvelous technological achievements in the 20th and 21st centuries, centuries comprising a closure of an earlier published word-book technology and an object-based scientific conception, now supplanted in the new century and new era's initial phase with electro-magnetic quantum-theorized technologies.
With regard to our development, one wonders about the level of understanding of each head of state, and especially for General Dwight D. Eisenhower (and perhaps other world leaders as indicated by Timothy Good--former U.S. Congress and Pentagon consultant) who was enabled to communicate with these encounter-beings. A question by what capacity was communication possible, when as 34th president from 1953 to 1961, and in 1954 he entered, alone supposedly, one of their vehicles, purportedly on three occasions at Holloman Air Force Base in New Mexico. By what system of communication was President Eisenhower empowered, and how was that achieved? A recent MUFON sharing by a retiree indicted the site was Edwards Air Force Base and that other officials accompanied him, or perhaps both. If either is true, was Eisenhower like so many encontrants in an altered state of consciousness during each of these interactions, and if so, how induced and by whom or what? What information was administered to him and to other similar heads of states of other countries, if such occurred, on the part of the encounter-beings? Why has this entire phenomenon been treated so secretly, with disinformation, ridicule, and denials so evident over these years? A televised "questioning" in the middle of the night between April 15-16, 2014 suggests that after a CIA and NASA informing session, President Jimmy Carter was seen at his desk weeping; this according to MUFON investigative reporting. What information induced his tears? Was Carter when informed like a modern day Ezekiel assessing his vision? Was Eisenhower wrestling with species at the air force base, an equivalent to Jacob somewhere on his ladder? What dreams followed in the nights and sleep of these heads of state? Where in retrospect does the President Ronald Reagan-based Star-Wars agenda find locality?
Why have so many threats and more so untimely deaths occurred with individuals connected with this concern—such as Dr. John Mack and many others? Did Mack's death have anything to do with his wondering about the psychological and spiritual aspects of encontrants and therefore of such encounters? Such theorizing, if ever endemic, is contrary to monetary gains, that necessity to build weaponry for entertaining star wars. In those three operations involving Eisenhower as alleged, how did the so-named Nordics and then the Alien Greys (both species being indicated by Timothy Good ("Above Top Secret: The Worldwide UFO Cover-up (1987)) dominate in Eisenhower's heroic meetings especially as to the diversity of earth's international interests? Are the Grays as functionaries committed to specific working process subject, then, to the so-called Blonds? The questions are viable especially since almost sixty years later, countries on our planet are still continuously warring against each other -- hardly a spiritual development in the overall racial makeup of human beings and their theological variances as justification. Are we humans capable of spirituality since religious convictions spill enormous quantities of blood? Are aliens' agenda as galactically undermining as our human nationalistic interests for our countries are, and if so how is such qualitative to the spiritual implications many encontrants, like myself, feel so with such intensity? We are all bound to such contradictions invariably.
The encounter-beings' attempt is relegated to defining the human being as an entity-object whose viability is dependent upon the resultant objectives garnered. We remain formative through our intuition, and what we accept via the telepathic communications, at least, although such forming may be less expedient by nature of our roving mental tendencies and intellectual processing. However, through our recognition of the concept of time as a concept, our development of thought as part of our mental processing leads to exploration for problem solving, to creative aesthetic expression, to expansion of understanding thereof. We humans are object-bound (still, to considerable degree) within our psychology regardless of our intense emotional range as reaction, response, and expression, i.e., our passion. The process is illustrative of a veritable slide in considering a concept or object in depth. Symbolic systems such as those involved in encounters are basically a form of language and as such define the very essence of expansion intellectually and psychologically. These qualities infer a range in spiritual implications such entities have as their ultimate concern. We are amenable and attuned, compulsively, zealously, to the very language systems we have created.
If, instead, we should prove to be an object of product design and therefore an achievement of the universe, then perhaps we succeed as a coordinated subjective object in expanding our understanding. The development precedes from our own initial delineation of format by our rising to the occasion, each time, with a new valuation grasped more or less, somewhat or other, by nature of our individual self-empowerment; thus we further the ongoing demarcations of our sequential successes via/as a program of motivational enlargement. Ultimately, this engrains our spirit, the qualitative resonance of our being and the core of our human existence. At this stage of our development we might be echoing some of the encounters-beings own similar, earlier, stages of their changes during their long history of being.
When the properties of an object include diverse characteristics in encounter technology and if we are perceived as object, i.e., being the encounter-beings' objective (e.g., as their program of study, or of a case to case personification for whatever ultimate intent, or through spiritual developmental yearning, earning, and eventually achieving our next place in the cosmos), then our questioning concerns the motive behind the many encounters over these past many years. If more sharing of information was involved in the human's interactive level and a higher level of discourse is continued without innumerable stereotypes and discrediting programs that humans and their organizations convey, we might better examine the formative structuring in what means are available to us along with the other many means accessible to these encounter-beings in their delineating humans as an objective for processing information.
As to the concern is expansion of our spirituality, I infer, the succession of encounters becomes an expedient process as to what we come to expect of ourselves as to an ultimate valuation of ourselves and of other species in the biological ecology on our precious earth through a self- evaluating process. A consequence of encounters over these many years is, inevitably, a furthering in our ongoing spiritual acclimation, a richer manifestation of intellectual and conceptual resonances of our governance of our planet and earth's health. A mental and emotional momentum is significant to the widening and deepening of compassion, conscience, empathy, sense of dignity as to other objectified beings, i.e., qualia -truly- as prerogatives of spiritual relationships between species within intra-species' relationships, and aesthetical productivity as in my own case where encounters press into us what results from and acts as inspiration. From the initial experiences, our development of consciousness is further initiated, encounter after encounter.
The process of collecting and collating information as part of our industry regarding productivity (problem solving; scientific experimentation) and creativity (the fine arts) in many and various forms is, basically, one of gathering together as many meaningful aspects as possible and as necessary to further define the essence of that term employed. The collation acts as a resource for achieving spiritual wholeness, i.e., holiness--humanity, finally, truly, achieved. Isn't this a valid, even appropriate, stepping-stone in our dreaming?
Through encounters we recognize essentially and with compassion that our humanity must be, has to be, our own, to enact the essential truth of our human history and evolution. The process of species coordination suggests that a hidden intensity is conditioning development for the sake of such development that is, at least, unconsciously felt to be valuable by those concerned as involved, feeling the resonance of the secret (and other aspects as well) even if not directly included in encounters experienced by many of us. A concern for a genuinely creative depth of expression is rooted within the salient primal human experience; such is sensed in the routine of deep, pervasive, vast wellspring of living.
Merleau-Ponty's expression, pre-objective being is a quantitative constancy with regard to the notion of necessary objectivity needed for further defining of qualitative needs, in keeping with the idea that any determining, any nominal state or form, is a necessity for the teleological formulating of expansive quality in spiritual comportment. As pre-objective beings being modeled, molded, and coalesced into what we might yet become, a concert of intuitions are pending the next state of our ascendance, waiting for the encounters' angelic symphony to be widely heard within, and the very nature of impending suggests that their presence and our relationship with them is already significant and even essential in the planetary and galactic experience. Returning to my initial subtitle in this essay, Ezekiel's Astonishment; Jacob's Dream; Moses’ Protestation, In closing I offer three quotes: Ezekiel in reference to the above essay:
“15 As I gazed at the living creatures, I saw wheels on the ground, one next to each of the four-faced living creatures. 16 All four wheels looked the same: their inner parts gleamed like beryl, and their structure seemed to be that of a wheel inside a wheel. 17 When they moved, they could go in any of the four directions without turning as they moved. 18 Their rims were tall and fearsome, because the rims of all four were full of eyes all around. 19 When the living creatures moved, the wheels moved along with them; and when the creatures were lifted off the ground, the wheels went with them. 20 Wherever the spirit was to go, they went, in the direction the spirit wanted to go. The wheels were lifted up next to them, because the spirit of the living creatures was in the wheels. 21 When [the living creatures] moved, [the wheels] moved; when the former stood still, the latter stood still; and when the former were lifted off the ground, the wheels were lifted up next to them; because the spirit of the living creatures was in the wheels. ... 22 Over the heads of the living creatures was what appeared to be a dome glittering like ice; it was awesome, spread out over their heads, above them. 23 Under the dome each had a pair of wings spread out straight toward those of others, and each had a pair which covered his body. 24 I heard the sound of their wings when they moved; it was like the sound of rushing water, like the voice of Shaddai, like the noise of a tumultuous crowd or army. When they stopped, they lowered their wings. 25 Whenever there was a sound from above the dome over their heads, they stopped and lowered their wings. ... 26 Above the dome that was over their heads was something like a throne that looked like a sapphire. On it, above it, was what appeared to be a person. 27 I saw what looked like gleaming, amber-colored fire radiating from what appeared to be his waist upward. Downward from what appeared to be his waist, I saw what looked like fire, giving a brilliant light all around him. 28 This brilliance around him looked like a rainbow in a cloud on a rainy day. This was how the appearance of the glory of Adonai looked. When I saw it, I fell on my face, and I heard the voice of someone speaking.” (“Ezekiel.” Complete Jewish Bible). *
Jacob:
“And Jacob went out from Beer-sheba, and went toward Haran. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And, behold, the LORD stood beside him, and said: 'I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.' And Jacob awaked out of his sleep, and he said: 'Surely the LORD is in this place; and I knew it not.' And he was afraid, and said: 'How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.' And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-el, but the name of the city was Luz at the first.” (The description of Jacob's Ladder appears in Genesis 28:10–19).
*
Moses:
“He said to me, “Human being! Stand up! I want to speak with you!” 2 As he spoke to me, a spirit entered me and put me on my feet, and I heard him who was speaking to me. 3 He said, “Human being! I am sending you to the people of Isra’el, that nation of rebels who have rebelled against me — they and their ancestors have been transgressing against me to this very day. 4 Because they are defiant, hardhearted children, I am sending you; and you are to tell them, ‘Here is what Adonai Elohim says.’ 5 Whether they listen or not, this rebellious house will still know that a prophet has been among them!” ... 6 “As for you, human being, don’t be afraid of them or their words, even if briars and thorns surround you, and you sit among scorpions. Don’t be afraid of their words or be upset by their looks, for they are a rebellious house. 7 You are to speak my words to them, whether they listen or not, for they are very rebellious. 8 But you, human being, hear what I am telling you: don’t you be rebellious like that rebellious house. Open your mouth, and eat what I am about to give you. ... 11 Moshe said to God, “Who am I, that I should go to Pharaoh and lead the people of Isra’el out of Egypt?” 12 He replied, “I will surely be with you. Your sign that I have sent you will be that when you have led the people out of Egypt, you will worship God on this mountain.” ... 13 Moshe said to God, “Look, when I appear before the people of Isra’el and say to them, ‘The God of your ancestors has sent me to you’; and they ask me, ‘What is his name?’ what am I to tell them?” 14 God said to Moshe, “Ehyeh Asher Ehyeh [I am/will be what I am/will be],” and added, “Here is what to say to the people of Isra’el: ‘Ehyeh [I Am or I Will Be] has sent me to you.’” 15 God said further to Moshe, “Say this to the people of Isra’el: ‘Yud-Heh-Vav-Heh [Adonai], the God of your fathers, the God of Avraham, the God of Yitz’chak and the God of Ya‘akov, has sent me to you.’ This is my name forever; this is how I am to be remembered generation after generation).”
Edward Carlos
November, 2014
Revised November, 2021 IONA: Art Sanctuary
Sewanee, TN
