“We conceive of the Open Conspiracy as consisting of a great multitude and variety of overlapping groups, but now all organized for collective political, social, and educational as well as propagandist action. They will recognize each other much more clearly than they did at first, and they will have acquired a common name. . . . The character of the Open Conspiracy will now be plainly displayed. It will have become a great world movement as wide-spread and evident as socialism or communism. It will have taken the place of these movements very largely. It will be more than they were, it will be frankly a world religion. This large, loose assimilatory mass of movements, groups, and societies will be definitely and obviously attempting to swallow up the entire population of the world and become the new human community.”
—H.G. Wells, The Open Conspiracy/What Are We to Do with Our Lives?
What cannot be allowed into consciousness must go into the body. What enters in and lives in the body as a complex possesses us, as a virus possesses its host, using it for its own ends. The mind is a virus because—like a totalitarian Empire-State—its existence depends on the suppression of undesirable elements, pushing them out of awareness and into the body, which is the partial location of “the unconscious.” The gods have become our diseases; and like the gods, our diseases rule our fates, determine our actions, hold sway over our moods, direct our thoughts and feelings, and have total dominion over our bodies. We are puppets in their hands. Let us not forget that the human body is made up of far more bacteria cells than human cells—so to try and banish the “other” means effectively attacking one’s own nervous system.
The alien abduction scenario is a literal/fantastic (fantastic because literal) enactment of this fundamental law of consciousness: that what we disown—push outside us—returns to possess us internally. The alien is that which we reject as “unlike us.” It is the aspect of the psyche that cannot be integrated due to its overwhelming nature—whether dark or light—that then appears before us in shining ships in the sky or that creeps into our bedrooms in the dark hours of night, and abducts our sleeping bodies. These undermen/overmen are the missing parts of our totality; as long as we deny them, we belong to them. “They work by ancient laws”: the laws of the psyche, the body, the unconscious, that most ancient “part” of us that is really the whole, as experienced through the fragment. This doesn’t make the “aliens” gods or devils—or even god and devils. It makes them us.
I have only latterly introduced explicit references to alien abduction as a government “black-op”/mind control program (though I think it’s implicit throughout the first part of this book), partly because I have felt almost as dubious about this as a total explanation for the phenomena as I feel about the ET hypothesis. Yet more and more, it seems to me an essential counterpoint to it. Common sense (never less common than now, or in the present field) would seem to suggest that the mind-control-black-ops model would be at odds with, and mutually exclusive from, the idea of genuine, “otherly” beings acting in magical ways—hence the enormous resistance to this material in the field (Cannon’s Controllers has never been published). But, if the “magical beings” are really ourselves, then this apparent line is neither so clear nor final a line.
The conflation of seemingly opposed narratives becomes even more disorienting if we consider that the mind control programs described by Cannon and others which simulate alien abduction for adults are inseparable from those “MKULTRA” style programs which traumatize young children through sexual violence, through torture both physical and psychological, in order to fracture their psyches and create “alters” (dissociative identity disorder) that can be exploited in different ways—to be used as killers, spies, sex slaves—and even perhaps as public figures such as movie stars, best-selling authors, or presidents. One reason this muddies the research waters so badly is that a side effect—or more likely a primary goal—of splitting the psyche may be accessing other realms from which nonhuman “beings” (forces) can be summoned and then harnessed. If this other realm is the realm of the psyche (and/or the human body), then such forces or beings may be none other than the splintered aspects of the psyche-soma system itself, fragments that are able to materialize in some form, or at least to be experienced by our senses as material, and which can even develop a semblance of autonomy (like Castaneda’s “allies”).
Intelligence black-ops that simulate alien abduction—just as Hollywood dramatizations do on a more open and wide-scale level—may be a way to shape and direct the narrative in order to control the ways in which we experience these fragmentary psychic forces. They create a context in which the phenomena can—and must—be experienced, and/or through which they emerge. If these fragments gain access to us “through the corridor of our own minds,” this is not because they come from another universe, but because they come from the underlying reality of both mind and body, and have been banished by the mind, to the body. Hence, only the mind can grant them access to our awareness, and allow them to be reintegrated.
This relates to a still larger subject, that of reality hijacking or reality hacking, the creation of false but all-inclusive “realities,” within/over which something like total control is possible. This is the apparent end goal of government mind control, black-ops, and secret psychological warfare. When a person’s psyche is split through trauma into multiple fragments, separate selves or alters, often the many alters are unaware of each other. Controlling an individual’s memory and perception is akin to creating the reality in which they exist. The total person—their physical being—can then be controlled not just externally but internally. To control someone’s mind is to control, and even in a sense create, their “reality”—to have control over their perception of what is real. Cannon speculates that simulating alien abductions became necessary to prevent subjects from remembering the ways in which they were being used and exploited. In other words, that alien abductions were a screen memory that was compelling enough to keep what was actually being done to these people (and what they were doing to and for others) out of awareness. An ironic and symmetrical side effect of this (though again, perhaps it was really a primary goal) is that, through creating quasi-fictional memories of alien abduction (with the cooperation of Hollywood, network TV shows, UFO researchers and authors, experiencers speaking publically about their experiences, et al.)., these individual distortions of reality were then able to enter into the collective experience, and so generate the larger narrative of “alien abduction” as a social phenomenon, one which eventually made it all the way to Harvard and became as integral a part of our culture as the Hula hoop (though considerably less benign).
As above, so below. If alien abduction memories both pertain to and contribute to the fracturing of individual psyches into a disorganized but controllable collective of alters, so perhaps a similar compartmentalization is occurring with the collective psyche of human society? “Audience cults” form around sets of beliefs: those who believe the abductions are of extraterrestrial origin, that they are being done by time travelers (future humans), Archons, demons, inorganic beings, government agents, our higher selves or guardian angels, psychic complexes or simply hallucinations—and this is only the many different sets of beliefs around a “single” phenomenon! In the same way that a fragmented individual who no longer knows real from imaginary (or inducted/incepted quasi-reality) can be controlled by what he or she is made to believe, so the greater body of humanity can be controlled and directed into pre-prepared reality tunnels, to be put to work, assigned whatever business needs to be done, or simply kept “occupied” (i.e., possessed) so that the controllers can go openly about their business, unimpeded.
The business of the controllers, apparently, is transcendence. Not transcendence as an end, but as a means. The end is total control via the creation of an all-inclusive reality in which to exist—and dominate—indefinitely. An Archetypal Traumatogenic Agency, externalized and taken all the way to global proportions.
“Almost every new space traveler soon feels an overwhelming sense of both the unity of mankind and the fragility of the earth and its inhabitants when first observing the ‘little globe’ some tens of thousands of miles away. Most have claimed this feeling to be the most aesthetic or religious experience of a lifetime—independently of the observer’s prior aesthetic or religious bent. The fact that this experience is still an extraordinarily moving one should give us some indication of what it meant to the early astronauts of the late 20th century and the ‘tourists’ who followed shortly thereafter.”
—William Brown and Herman Kahn, “Long-Term Prospects For Developments in Space”
The Overview Effect is a key concept and narrative here, because it allows for the (I would say largely manufactured) goal of spiritual/psychic attainment to be fused with the all-too-real goal of economic and technological expansion. What other goal not only allows for government/intelligence/military power and all its machinations to co-exist with spiritual aspiration, but makes these dark agendas indispensable to our ascension? If conquering space (along with systematized traumatization) is sold as not just a way but as the way to introduce the masses to a nirvanic, spiritually evolved experience of our collective oneness—Ultimate Reality—who but the most jaded, depraved, or ignorant of doubters would ever question the wisdom of our masters?
So how is it—we may justifiably ask at this point—that the bid to explore and colonize space is all of a piece with the organized ritual sexual abuse of children for the dark satisfaction of human predators? Are these infant psyches the eggs that go into a galactic omelet? Or are they merely two tangential obsessions—symptoms of a single psychosis? Sexually possessing children may have several functions for the psyche of the individual who possesses. It is a means to experience total control in the most local, primal, and basic fashion, through the physical domination of someone who is completely powerless to defend themselves. For the abuser, this amounts to temporary empowerment. They get to be possessed by their libido without any corresponding vulnerability, no risk of exposure. A child who is abused comes to love its abuser as the only safe position for the threatened psyche to assume. The abuser thereby gets to experience the safety of the certainty of being loved; not only that, but also the knowing that he or she can control the one who loves them, and need never fear that that love will be withdrawn, because to receive love, all that needs to be done is to inflict more abuse. As a poison container, the child receives (swallows) all the psychic anguish—the dark matter—which the abuser has been unable to integrate (those autonomous fragments that possess him or her). This temporarily relieves all internal tension, as if by the miracle of divine grace. The love of an innocent bestows the illusion of innocence upon the abuser.
Once again, the bid for immortality (puer aeternus) lies underneath the desire to steal innocence. Putting psychic poisons into a child goes hand in hand with drawing off the child’s psychic essence, their soul stuff (those fragments), through the infliction of pain and terror and a feeding on that emotional/psychic energy. Only Vampires live forever. As Lloyd de Mause wrote in “Why Cults Terrorize and Kill Children” in 1994:
[Ritual abusers] weren’t following a worldwide conspiracy. . . . Cult abuse, like all sadistic acts, individual or group, is a sexual perversion whose purpose is achieving orgasm by means of a defense against severe fears of disintegration and engulfment. . . . Sadists live their daily lives full of terrible anxieties about being independent and active. Any success in their lives Is terribly fearful, producing regression to infancy and a desire to merge with mommy. But merging means losing one’s self, being annihilated. To avoid this, it is necessary to inflict on someone else all the traumas one has had plus all the fantasies of revenge against the persecuting parents. Only by reenacting cultic rituals can these deeply regressed individuals avoid castration and engulfment fears and reassure themselves of their potency and separateness.
Somewhere in all of this, there lurks also the mystical bid for union, oneness, for reabsorption into the mother’s body, or rather, for the dissociative state that invokes and reproduces that lost experience. And somehow, all of this relates to the drive to leave the earth, to transcend the flesh, to reject the dark matter (mater/mother), and to enter, Kurzweil-style, into some quasi-eternal disembodied union with outer space. The afore-quoted 1977 NASA report (Brown & Kahn, “Long-Term Prospects For Developments in Space,” p. 171-2) envisions this Borg-like future existence in by now familiar terms:
Naturally, one of the common spectacular images of the future is that of a great “universal brain” composed of all of the brains of the inhabitants of the solar civilization linked optimally into the vast integrated computer network, which by innate design is self-programming and therefore potentially rapidly self-improving—even as it improves the effective brainpower of its users! Even though today individuals conceive of themselves as independent autonomies—as they always have done in the past—they are more aware than ever of their interdependence through the information network. The major difference in current attitudes from those which prevailed a century or so ago is that this interdependence is now considered desirable; that rather than promoting robot-like humans this interdependence promotes “human-like” robots where these are desirable and frees human beings to perform ever more creatively in endeavors of their choice. . . Thus, the expectation exists that if the “Universal Brain” does evolve into a meaningful entity it will be an entirely desirable and natural evolution that will undoubtedly completely recast the image of man’s role and destiny in the universe.
It is often remarked on how abuse dehumanizes the victims; what is less commented on is how it likewise affects the perpetrator. According to Cannon, one of the aims of mind control and repeat traumatization is to desensitize the victims, not merely by victimizing them but by forcing them to do the same to others, until they become immune to the deleterious effects of committing acts of extreme violence. So super-spies, super-soldiers, and organic killing machines are created.
Implicit in this scenario is the understanding that, to become more than human entails becoming less than human. Ironically, the same subhuman indifference to other people’s pain—the complete absence of empathy or compassion or conscience—must be extended to the controllers who are performing these horrendous conditioning exercises. Possibly it is even one of their goals, based on an understanding that, the more abhorrent acts they commit, the more desensitized they will become, the more “invulnerable” and “powerful” they will experience themselves to be. This would be particularly so if the emotional and psychic deadness were accompanied by intense sexual feelings, also known as ecstasy, religious or otherwise.
There may be some parallels here with the idea that to attain “oneness” with the universe, it is first necessary to break away/split off from the Earth-body through the appliance of violent force. The Overview Effect, in other words—and the whole collective capitalist drive to conquer space—may be a species attempt to reenact the original trauma-dissociation experience, as both abuser and abused in one. Simply put (and again citing Kurtzweil as the fullest unconscious expression of this pathos and pathology), it is the bid for “mind” to divorce itself forever from the body, through any and all means necessary, and become forever “at large.” The means is Whitley’s mind-as-weapon, and its primary tool, that super-charged phallus headed for the stars: the rocket ship.
“Like the festering action which removes the sliver from a wound, the traumatized imagination works and re-works its metaphors until the events which have ‘[pierced’ it can be viewed in a more adaptive fashion. Paradoxically, the challenge posed for the soul by the vicissitudes of nature and the shocks of life must be resolved by a movement against nature and against life.”
—Greg Mogenson, A Most Accursed Religion
Something that only came to my attention recently is the predominant conflation of UFOs and alien abduction as fields for research. The fact it took so long for me to realize this indicates just how total the conflation is. No self-respecting UFO researcher would ignore the alien abduction data, or vice versa. At a superficial analysis, this conflation seems justified. Many, possibly most, abductions occur just after or in conjunction with a UFO sighting. On the other hand, the majority of UFO sightings are not accompanied by abductions, nor in most cases is there any solid causal connection between a UFO sighting and an alien abduction.
Taken separately, the UFO and the visitor phenomenon are not only dissimilar but actually make up a kind of binary model. UFOs are seen in the sky, from a distance, and tend to be either neutral or numinous experiences for the witness. Abductions happen on the ground, in the most intimate or at least enclosed of spaces (bedrooms and cars). If there is a UFO encounter accompanying an abduction, the percipient is taken inside the “craft.” Otherwise, the most usual abduction scenario entails the alien entering inside the abductee, into their minds or bodies or both (subtly, grossly, or both). The cultural precedents of modern-day bug-eyed aliens are fairies and demons (and satanically abusive humans), all of which come from the earth or below (hell); were it not for the fact that the UFO sightings are so commonly associated with alien abductions, might we not reasonably assume the same of the “visitors”?
In contrast, the UFO, as a divine mandala/mother ship, comes from the heavens. This UFO/abduction binary corresponds roughly with that of the soul-psyche and the body. The suggestion is, perhaps, that alien abductions are a way for us to experience heavenly, transcendental union with the soul/UFO bodily and to internalize it. They suggest a kind of surrogate experience of the psyche landing in the body, so that full embodiment can occur, an embodiment prevented from happening naturally at birth, or early childhood, due to the extremes of trauma suffered.
In Strieber’s accounts (which in this regard are fairly typical), he describes repeat experiences of being penetrated by the visitors—by needless, rectal probes, a female penis, an implant in his ear. It’s as if something is trying to come into consciousness or bodily awareness in the most literal fashion. It’s also the most conclusive “proof” which Strieber offers to skeptics, i.e., his implant and his anal wounding (which, like the Fisher King’s wound, is one that is neither fatal nor ever heals). This suggests that the visitors’ stringency in avoiding leaving any evidence of their presence apparently doesn’t extend to violating human bodies. They resort to concealing their presence as it were on or inside the human body (the victim) itself. (A bit like a poison receptacle?)
In the essay “Carnal Knowledge: The Epistemology of Sexual Trauma in Witches’ Sabbaths, Satanic Ritual Abuse, and Alien Abduction Narratives,” Joseph Laycock writes:
“Carnal knowledge”—knowledge through sexual encounters—is privileged above visual or auditory encounters, and is therefore more useful for constructing meaningful cosmologies in which human beings may interact with the divine. Carnal knowledge was a privileged form of epistemology in pre-Christian cultures. Since the days of the early Christian Church and the equation of sexuality with sin, carnal knowledge has survived in the form of masochistic and traumatic sexual encounters. . . [T]he sexual content of these narratives is not only a reflection of human sexuality but is actually an epistemological necessity to render them credible. Sexual encounters, as a way of knowing, are regarded as somehow more reliable than mere sightings. Descriptions of sexual encounters with mysterious others is necessary to the true function of these narratives—that of constructing a cosmology inhabited by unseen and supernatural forces. [Emphasis added.]
What Laycock seems to be saying is that there is nothing quite as tangible to the senses as sex, and nothing so real to the psyche as trauma. In our mythic yearning to reunite with “the divine”—to re-experience primal oneness, and a pre-traumatized state—we are naturally drawn to reenact sexual trauma and then to interpret it as an encounter with the divine. Or the ET.
A dissociative/heavenly vision of the UFO-psyche is akin to the body seeing the soul to which it belongs (taking the psyche as the first cause) outside of itself, i.e., in the place and position where it least belongs. (It’s a reverse scenario to the out-of-body experience so favored by Strieber and other abductees, which is the “soul”—more likely a psychic fragment—looking down on the body.) An exteriorized psyche alerts the witness to two things: firstly, the existence of a higher level of consciousness or “separate reality”—that of the soul. Secondly, and far less easily acknowledged, that the body has been vacated by the soul, or that it was never occupied by it, and that as such it is a lifeless shell, a husk, a walking corpse—or what’s known in today’s pop culture world as a zombie.
Following this line of logic to its natural conclusion, alien abduction can be seen (symbolically, not literally) as the disembodied psyche’s attempt to awaken/enliven the body by entering inside it. This legitimate attempt at psychic possession by the soul both brings about and depends on a reenactment of the original trauma that caused the divorce—or prevented the marriage—to begin with. Whether the agencies performing the enactment are purely psychic, a mixture of the psychic with the physical, or wholly physical and perhaps all-too-human, is something that can only be speculated upon.
“Other organisms are passive subjects of evolutionary forces; man can become the conscious trustee of Evolution and, within limits, guide its course.”
—Julian Huxley, A Philosophy for Dictators
What is the aim of the illumineers and futurologists? Throughout this work I have done my best to resist the urge to make moral value judgments and only to map out the activities, agendas, methods and principles being applied, and let the reader judge whether this is something they want to participate in or not. Mapping a glorious future for mankind—as the illumineers seem bent on doing, by any and all means necessary—is quite similar to what we all do at an individual level. It is predicated on ignoring the reality that the inevitable future—the true final frontier—is the death of the body and a subsequent confrontation with eternity (or eternal non-existence). Any plans that don’t factor this reality into them are meaningless in that larger context. This is why religion remains the only context for all “plans”—because eternity must be faced and somehow either coopted or negotiated. The temporal must have control over the eternal. Yet this is a contradiction in terms, and by definition impossible.
One thing that finally occurred to me while looking at all of the group-created plans for humanity’s glorious future was—why? Why does it matter to these individuals to ensure another ten, a hundred, a thousand thousand years of prosperity for (their chosen portion of) humanity? Are they really so concerned for their descendants? How far does their concern extend? Eventually, if their descendants continue to breed, a day will someday come when the line must end, catastrophically or otherwise. Everything ends. So if it is only a matter of numbers, why is it so important to ensure mankind continues to prosper for countless millennia rather than only for a few decades?
The only answer I could find was that, the longer the timespan, the grander and more far-reaching the vision, the more “meaning” it gives to the lives of whoever is working to realize it. In other words, the bigger the vision, the more effective it is for staving off/counteracting an awareness of our own personal deaths. Cosmic displacement activity.
Yet in the end, no vision is grand enough save the one vision. To face eternity, one cannot be anything less than infinite, because the vastness of eternity only spells terror for the finite ego. Anything less than infinity inevitably becomes a prisoner to its own overreaching aspirations. Simply put, to aspire to immortality is not merely to try to become “as gods” but to be as-God-is. In the above-quoted tract by Julian Huxley, Huxley states, “The only goal which I recognize for life is more life—more satisfying experience, richer and fuller being.” This seems reasonable, until we consider that the desire for more—which is essentially the capitalist drive—can never be satisfied until it has possessed everything. It is a philosophy for dictators and transhumanists, old seers and starkillers.
The earthly evolutionary journey that begins with an ape crushing his brother’s skull with a bone must end with a Star Child. This is the infinite regression; it is necessary because the only ending besides birth is death. There is no thought of the sort of Star Man the Star Child will eventually grow into—a puer aeternus?—just as there can be no thought about the final destination of the Mother Ship. We await (and struggle towards) an ending, only so we can reach a beginning that will never end.
Edgar Mitchell’s “oneness,” Ray Kurtzweil’s Singularity, Whitley’s Strieber’s Communion, Peace on Earth, Good Will to Men, many happy eternal returns. As Jung once pointed out, “1” (I) is only an idealized number. It is a perfected image of a self that can only exist in two-ness, in binary contrast to what it is not. One is a fiction—a crucial one. Like the cross of matter, it makes a prison of Infinity.
Here I will (tentatively) close the circle of this text, not with a one—or even an infinity—but, if I have been true to the “evolutionary” sequence as I have read it, with an empty crucifix, and a God-forsaken zero.
 Of course Crowleyite Jack Parsons’ central involvement in developing rocket science and, simultaneously, the occult “Babalon Working” (with L. Ron Hubbard) should not go uncited at this point.
 It’s worth pointing out that child victims of ritual sexual abuse have been reported to suffer “stigmata”—a literal reopening of old wounds—on or leading up to recall of those lost memories. See Andrew Boyd’s Blasphemous Rumors: Is Satanic Ritual Abuse Fact or Fantasy?—An Investigation.
 It may not surprise the reader at this point to know that Strieber also claims to have had a close encounter with a zombie: a walking corpse he encountered in his New York apartment in the 1970s, as described in Solving the Communion Enigma.