Alternate Perceptions Magazine, April 2023
The Third Kind, Part Three
by: James Edward Carlos
Trauma.
“Sensations and Feelings: The connection between mystical experience and related phenomena—such as foretelling the future, magic, and extraordinary physical sensations and emotional feelings—was well known from ancient times. During the Middle Ages, these phenomena continued to be viewed as epi-phenomena of prophetic experiences; Maimonides characterizes all the prophets, with the exception of Moses, with the phrases that, at the time of prophecy, ‘his powers would fail; he would be overcome with dread, and nearly lose his mind.’ Elsewhere, Maimonides compares the magician to ‘one who falls sick,’ and goes on to offer an explanation of the connection between prophecy and various physical and psychic phenomena in terms of the major role played by the imaginative faculty.”
(p. 74. “The Mystical Experience.” The Mystical Experience in Abraham Abulafia.” Moshe Idel).
During and after every single encounter we become face-to-face with our own achievement of being once existing which is more so an attainment (or none if we do not forbear in the immediate sovereignty of a reality we are facing); (I use the word “achievement” with caution because of the immensity of the forbearance needed as an objective kind of consequence amending all as of our personal discoveries). What we face therein is the expanding and intensification of all of the origins (many primal points as causations for thoughts ripening) that led to this next grasp of a widening, expanding, new forbearance pressed into a deepening circumstance by which in that accumulation of thought is a major symbol, truly cosmic. A realization occurs that such discernment is part of an ongoing creation as in the human language systems acting as symbolic coding as to existence within creation and hence contributing through forms melding for the entire widening process. As if thought improbable in that ascendant mode, now, new once again (as each given moment is), the source of being thereby involves malleability to connect matters that will be imminently flexible. This exposes the encontrant to access, too, feasibility as an agent to misrepresent-ations on the part of those not really aware of the ancient (biblical) injunctions concerning mental stability. The gist is a movement from an experiential birthing then moving into a mediation of the process of a genuine discovery - consciousness being one level while being indicative, symptomatic, and empathic to all other aspects of awareness - a categorical set of movements intellectually coming forth then from where you had been. Your past is now incongruous with an impending future that hints of a probable unpredictable new universal order. Therein, you are the dark beyond in that immediacy! You are space. You are, too, in a space being created as an immensity that infers a continuity of meeting others, or an other possibly, when aspects of another existence are re-emerging, and a kinship to previous lives lived. This grasping of immanent realization of a deeper truth will be traumatic when realized and recognized, but fascinating.
The implications of what you as an individual are facing, the emendation that is, is confounding and confusing as to the astounding versatility within the process of creation and the staggering amount of forms surmounting. Such confusion implies seeds of wisdom as of the probability of our continuance. Herein I offer a reminder that we are light. All is light, including the realizations that darkness is an extension of light, a connection to the ultimate sovereignty. You will pursue this re-gathering of time being penetrated by encounters fulfilling each (other’s) soaring level of consciousness, as given in a cohesion of motion within consequences immediately coming forth thereof. Your evaluation of any precise moment moves through the various levels of consciousness, and suddenly you are faced with a capability to recognize the synchronicity and simultaneity of the depths of awareness and thoughts, sensitive and vivid in mannerism. Corrigibility and Humility.
Because of close encounters’ dimensionality in terms of space and time, you are then aware of the absolute freedom of this process necessitating an abandonment of where each of us just “was.” Being is acknowledged as dynamically active (becoming as of every nuance being kindled) through encounters of the third kind that are thus experientially timeless and now within the process you are suddenly being thrust to new premises waiting to be even further acknowledged and the symbolism acknowledged becoming interpreted (several times, as several levels of activity are co-formed in that space). Spatiality is within the form manifested that has become a new form even if only momentarily in existence before the next change occurs. I interject a quote here that seems applicable to the wisdom of allowing time to take the course of emendation (from Heather Cox Richardson - “September 16, 2022” quoting Benjamin Franklin addressing his colleagues about the wording of the Constitution of the United States, from “Letters from an American”:
“I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them,” Benjamin Franklin said, “For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise.” ... (the conclusion of his address): “This Constitution, and the Laws of the United States which shall be made in Pursuance thereof; and all Treaties made, or which shall be made, under the Authority of the United States, shall be the supreme Law of the Land; and the Judges in every State shall be bound thereby, any Thing in the Constitution or Laws of any State to the Contrary notwithstanding. I agree to this Constitution with all its faults, if they are such,” Franklin said after a weary four months spent hashing it out, “because I think a general Government is necessary for us,” and, he said, it “astonishes me…to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our…States are on the point of separation, only to meet hereafter for the purpose of cutting one another’s throats.” “On the whole,” he said to his colleagues, “I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility—and to make manifest our unanimity, put his name to this instrument.”
... “On September 17, 1787, they did,” (this concluding remark is by
Heather Cox Richardson, author of the essay in which this appeared).
Despite your own soulful-human-role in making such realizations probable as of a past tangibility that was in such an accumulation somewhat profoundly, immanently, has by now become familiar. So this supernal alloy in the new encountering is to be in the eventuality that may render the effect as momentarily invisible, while realizing as once again a momentary tangential resonance; thus, this tangible, pulsating, oscillating, vibrating, additional reality being sensed as forbearing is the ongoing resulting effort via the hayyot. As one of the humans who encounter each other therein these supernal encounters, we realize in that moment a significance; this is a factoring of facing and interacting within the new spectrum, while accessing that past where such dynamics were thrust into a pattern that encounters will make visible within the narrative as strewn - the narrative intended by hayyot to be faced. We human-encontrants face the extremities of the elements from which to cohere to our then current stance, the space of which is the emergence of a new grasp of experiencing how the mind and the soul interact. The momentum of such a discovery is a wedging for us acting as an entirety into, as of or against, such a realization that is now what the past was facing - a presence that is momentary, an illumination, but like all else ongoing.
A forward momentum of ideational changes occurs even if unto the effacing of humility felt when a grasped reality, a truth momentarily that was, is suddenly changed. In our human mode we find ourselves within another pulsation. The truth that was remains within the breathing and that pulsing in a now recognized eternal past. I view this format for changing as with the complexities that manifest when humanity moves from a Newtonian configuration for science (for instance) shifting into the modern demeanor of quantum physics that is but another brilliant phase. Therein I infer that the looping back from the universe‘s edge of the heliosphere (the sun-bubble) is a means to how reincarnation experiences and how insights happen regarding former life events; thereby a cross reference is immanently always existing between quantum physics and astrophysics variations on scale.
A difficulty comes from human embodiment through our eyes’ imperative, unitive, focus for moving forward, the two levels of our seeing that which is faced with both eyes coordinated as to one image, therein “inventing” spatiality. Every moment seems insistent on a total “singular” image, while yet bearing a multi-dimensional and consequently ideational implication with simultaneous factorings - (such as a notion, yet, about the interfacing of two dimensions via our human brain (overly simplified and discredited theory of left and right brain divisions). We sustain and maintain the entire body and inclusive of our entire brain throughout our existence.
This, however, as such, is congruent ultimately with these vast differences in space (often of which we are not aware of their subtleties) and inclining toward new elements within time, i.e., incarnations suddenly re-appearing as related patterns of what has been (former incarnation/s) and now is again within the creative process as within all of creation so forming. While being so formed, the recognition of reincarnation being a part of a vaster momentum, you realize that these periods of time/s as imparted to humans is a lesson within encountering methods offered.
This patterning and coalescence is the initial, intensifying, confusion felt as new, as a new predicated ignominy but as another awareness (employing the word ignominy I once again acknowledge Foucault’s terminology as an awareness of one’s discomfiture). We realize the intensity of our innocence at that moment pressed into a wider framework. (Herein, complexity is again felt when facing this huge inference of actualizing internally what the close encounter intensifies always preparing an encontrant for the next deluge of extremes). Herein, too, is what heterotopia infers to be as abnormal or a mind disturbed and sick, even hopeless, as Foucault alludes although his own deference is ultimately, ironically, itself disturbed by the inanity of the negative compulsions). The imagery manifests through the perceptual abundances in the inner workings of our five senses (five only, questionably); the acknowledged senses share an image-manifest as biologically innate as with Noam Chomsky’s mentalism postulating that language similarities throughout history is biological and an inherited characteristic for everyone thus challenging behaviorism.
I find, however, imagery being innate is deeper than behaviorism and closer to central determinant awareness, as inclusive with the various levels of consciousness, and essentially persistently basic to close encounters as communicative sensory data of perception.
Consequently we face a vast range of possible analogies of the spacing of a growth, personally and historically, a development previously not ever reconciled as manifesting (that is until, suddenly, now but each time momentary), within and after an encounter urging us to expand our sense of being through our interpreting. We are yet to face yet another premise asking for parallels and associations frequently ascertained. With the telepathic additions acting as metaphors and narratives provided to maneuver such associative subtleties into the manifest before us, suddenly complex anew and for the moment mystifying once again. We are once more in that bewildering moment facing what is - to us each, personally, continuously entering anew, the historical premise therein addressed as to the cultures of which we are a part. Our situation abjectly facing the culture’s limitations, references our human limitations consequently for a necessary emendation. Still, though, considering the symbolism of metaphors I suggest they derive from a communion of images as with the origin of consciousness, i.e., perceiving via sensory data composited.
Scientists’ relying on data avoids content or meaning, content awaiting such a merger.
Concordance.
Every element of our supposition, moment by moment, indicates to us how implicit the many elements are to the gathering of essential thrusts of matter visible as to the regard of actually being, but to us often invisible, as of yet merely felt with the disturbance of what is new, most likely. The depth of thought is always fomenting. The concept of heterotopia, in part of an essential truth, however, implies that all that is is connected, the spread of rightness of forms inter-subscribing into a tangible cohesiveness like all that is presumed, like an atom of as an immense thought-experiment with all the elements perceived as ultimately integrated and yet emerging (throughout the history of thoughts) as in the mapping of the subatomic particles. Such intimation is a measure of our wholeness, biologically, the substantiality of our being one in holiness.
Dimensionality (including memory however ascertained) is implicit within the spatiality considered as a gigantic totality, universe after universe all moving into infinity. Breaking down the objective sense as if being analytic to such moments, one might discover being in an otherwise seemingly impossible inter-noted form of diverse principles cohering. Therein one comes face-to-face with integrating all in the immediacy within our selves grasping the new suppository of mind moving in the immediacy into a reinvented possible unity. This array, consciously involved or not, is your “achievement” as reconciler, silent even in the reconciling inclusive life after and upon another lifetime. ((Note: I point out that one of the early manifesting “rituals” taught to an encontrant during encounters is a lesson on reincarnation)).
To impress upon me the value of such a hereditary proportioning of past with what is current, I am experiencing however the lesson as given via the imagery involved, sometimes as of a phenomenal reality experientially profound.
The imagery indicates that the hayyot impress us through a series of encounters as seemingly necessary, each after the line of succession. Thus content is ultimately achieved, reinforcing the realization of another incarnation facing and mirroring the patterning of the experience in the moment, inclusive of the long historical precedence per se. Exemplifying this is the shifting of processes for instance on the idea of resurrection, often symbolically stated as in religious enumeration, of various ways such a reincarnation might occur. Such processes tend to feel unique as to the event of being in a new lifetime. These processes are indicative of myth-making. Myth arises to be treated in following culture then as a mere story (in the post tense) therein the moment and momentum in the surround is thought of as a reality (when one is in the present) but with the past being treated as if a shadow, considered as subconsciously and unconsciously sometimes as nefarious to our human “advancement” intellectually. Hence thereby a supposition is conceived that the unconsciousness is conditioning the concept at hand to shift into behavior becoming ripe for stereotyping.
One of my earlier essays involved the gathering of ingenious spiritualities of a holiness existing then that wills a place to become in our future disposition if we are receptive in any way - until we become one and thereof being thus aware. With that kind of awareness, satisfied with the privilege of the next breath in a cosmic ocean of many breathing universes (as islets, initially referring to an early quote about islands of words lost through disease, if you will) and the cohesive melding that occurs in the healing of seeming fractures.
This forbearing is an erotic healing, an embracing of a realization that we are part of, the cause as well, as part of the effect of spiritual development while engendering. What is unseen and inherently invisible as of our separate motions of reconciliation, we might label as the unconscious, and yet momentarily we might distrust thinking of the wealth therein as an abiding emptiness. The emptiness thought of as of the margins of that unseen viability will give way to the visibility of congruence though experiencing what manifests as a third form when apprehending or being apprehended. I again infer American astronomer, Allen Hynek (May 1, 1910 – April 27, 1986) who in 1972 classified the so-called UFO modulations herein as three kinds of encountering (i.e., species to species) – pertaining to forms arising out of a consciousness that is immense and open and enriching, incorporating various levels of awareness. The extent of these levels is always overwhelming but they separately and together manifest the shifting and changes that forbear a context for the eventual that will follow awareness, yet to come. Death is forbearing in an initiating, not so trapped as we might imagine considering nothingness, a momentary waiting and holding the stillness until the next ascent of the soul’s conscious knowing that eventually those pauses between death and life are beginnings. Therein our lives a gnawing persists, that of prescient potential. Possibility existing by way of another body’s consciousness stirring in terms of the soul trying on as flesh is a garment over the light inherent, therefore the new being will emerge.
This soulful realization is par for the course when connecting analogies grasped often as metaphors. Close encounters initiate this form of reasoning, invariably thought of as rising out of a maelstrom of menial emptiness – part of an essentially misconceived nothingness. It is in the manner of a transgression into another form, a life into which we sense we are gathered into with resonances amassing. Thence, even so, fusions begin and the immense complexities bind us to a profound regeneration. Nuances are interposed for us to face what we are leaving behind as intelligence foments (the word-expression of Da-at, or Daath, as imaging is in the staging of Jacob’s ladder)(so powerful, so emotionally profound and conceptually deep, that the concept is frequently just avoided). Da’at could be as becoming a form of denial of what is coming into being even so, but therein whether recognized by scholars or theologians or not, the reality of objectivity involves an emerging into an eventual substantiation. Thereby we are nourished, given the sustenance of a total manifestation of a new universal sanctuary of immense proportions.
The study of our own close encounters is akin to a science of consciousness. With that sense of change and the potential possibility of the wide range that is touched by that immediate sudden awareness persisting to be born, all is intended to be held, in our hearts and thereof nourished, therein, thereby. The overwhelming factor is the thoroughness of the longing within oneself. What is ingenious here of and for humanity is the prefiguring of all of this manifesting assessed in Jacob’s dream – a realization about humanity’s inherence, and the process of actual becoming into being. I am reminded herein of the earlier phrase in the assaying of “happening it happened.” (this phrase is discussed in another essay).
All intellectual fields at the turn of the 19th - 20th century embraced their new concerns, so therein comes a widening of immeasurability throughout (that amazing cultural, systemic, growth and the array of changing perspectives many have come to understand) as to be less than an achievement conceptually embraced while alluding to the essence of a collective spirit engaging the face of the intelligent and intellectual self as a world seeming in isolation to abide as if unto itself. But, the same process is bringing forth such a realization of what has become and is continually becoming as changes demonstrate congruence and inherent relationships. These shifts are perceptively inherent, pending across the wide, deep, range of what is beginning in a collective act sustaining growth. The ideological factor is to some then an advance into the hierarchical degrees of consciousness by way of the Sefirot, i.e., Jacob’s ladder in his profound dream. For me the ideational factoring is referential to, and referential from, close encounters with the degrees of light accentuating human awareness and the meaningful implications of connective variances, the most affecting being mystical consciousness. Nothing is ever static, except as a form of delusion slowing down the grasping after the variances that seem to explode within the mind.
The Irrefutable.
An aspect of growth that seems inevitable is that close encounters of the third kind, for a significance in our current station of grasping the nature of encountering (species to species) being an acknowledgement of becoming as a spiritual gathering of figurations and configurations played out in terms of Being (irresolutely). Invariably the premise of being the actuality of the mystery of being, acknowledges, too, the unknown (as of yet). Basically ignored, close encounters are deemed to be culturally, ultimately, implausible, therein easily ridiculed and undermined by a disinformation-based denial of what close encounters offer. Without “evidence” the potential of a definite methodology is a means to denial, where certain scientists (such as Carl Sagan when he wrote his infamous Parade Magazine article in the September 19, 1993 issue) or from other individuals free of fame who nonetheless seem to cohere as if to avoid their own denial of the breadth of truth. This seems to be a factoring in and of a psychology of inference in the scale of things.
Entire fields of thoughts cohere, therein clustering as if to confer even within a denial, but the fundamentally spiritual basis becomes wayward as if routinely trapped elsewhere frequently. The depths of holiness frighten some individuals. Denial to me implies an ignorance manifesting, an unawareness huge in “its” essence. So, the manifest of such a stage of obstacles includes tribal dependence on an intensified contraction of developing growth thus frustrating any acts of individuation – i.e., separateness. This can act as real if imperceptibility is an adherence to instrumentation, shifting to techniques, to weaponry, to institutions, as the necessary untruth of meanings held in sway in the denial and ignorance. Such an evasive cultural connect with the label of “evidence” has been to ignore the momentous, miraculous, magical, and mythic mystery of encountering and therein of mystical consciousness (perversely denying the imaginable perhaps, which is a reduction of potential to a side-show distraction).
Your isolation will continue alongside such distractions (as a matter of your choice) but with realizations of spiritual openness, wisdom, and depth you will gather solitude to yourself as a relief from ignoble disinformation programs. Such occur as of the military and the government, of academia inherent, of the public with media conjecturing, and outright denials. You as an encontrant, however, face the implications of freedom, breaking through and facing living, therein experiencing life that takes you beyond boundaries, rules, acceptable societal moral resolutions or any of the “laws” that would govern the freedom external to one self. The thought by Benjamin Franklin as to one’s moving past our often reliance on personal infallibility seems pertinent here, as well. With encounters we must study within the possible function wrought by the encounters’ engendering, i.e., in the nature of other species of beings each proportional to existing as of appropriate needs, with relationships binding species to species. This has been and continues to be essential to Creation’s existence. The encounter-beings, the angelic hayyot, who in their spacecraft gaze out to a wondrous world, often in disarray despite the absolute beauty that such an aerial viewing comports. Veracity is everywhere a truth - an essential presence - that the hayyot grasp, I contend, as given. Truth may have thereof a phenomenological origin smarting with capabilities and actions that are holistic. Truth handles all detailed nuances and every substantial existence within Creation – all of a discerning brilliant light thereof, inordinate seemingly to humans often while creation is in the order of manifesting. Too, existing throughout is a cooperating similitude – particles continually incorporating within each other – all substances thereof, forming as destiny determines (and is continuing, still forming). Each and every element abounds with the vastness of creation that might lead to a sense of the transcendent that each engagement with consciousness therein promotes. This is life inherent, eros!
An Essential Presence of Continual Mediation.
You/we are, you realize, one of The Third Kind manifestly implicit in each such reconciliation as the evidence of what unreservedly creation and relationship mean.
Creation is eternal while constantly emerging, always engaging in the thrusts forward while in accordance with what all has become immanently then immediately knowledge that our shared present time is equally thrusting into the continuously manifesting past. Such emerging acts are mirrors for an encontrant feeling the effects of a supernal world invested in the many universes in existence. All elements are maneuvered into an inter-entangled weaving of the components of the now, the continuous now. These acts intensify creatively, becoming for an encontrant to be a unique wholeness invested in the spiritual depths of a mystical encounter. Encountering, acts as an exegesis on intimations of the angelic relationships that prove providential to the stages of existing and thinking (intensified awareness once standing taller from childhood where close encountering begins in most lives). Infused then we are a spiritual, holy, living concordance birthing what is within us each, and between us all as a mass, centralizing as a communion.
Nonetheless, we are each an exclusive and exceptional singularity. Despite our presence as a consummate being in a species of many such, we are each a consequence - a consequence that is an occurrence. Congruent as a happening with effects outpouring, our personal lives are a matter of being as it is for every being of existence, whenever and however coming forth in whatever species, each in existence endowed with spirit (the essence of being, the presence as the halo around inspired presence, i.e., form, i.e., light), i.e., spirituality in depth, inclusive of the recognition of attrition. As a momentary effect of resolutions forthcoming and going≤ and while moving through all other developmental stages that emerge within us. We share in Creation as of the emerging beings we are yet to become.
