Herein we conclude, from part 1, part 2, part 3, part 4 and part 5, considering Whitley Strieber who has been the poster child for UFO and alien related subjects of decades just as much as the grey/gray alien has been the poster child for the same. We will consider statements about Strieber made by his acquaintance the self-professed possessed professor Jeffrey Kripal’s book Mutants and Mystics: Science Fiction, Superhero Comics, and the Paranormal (a book which I reviewed here).
Strieber correlates his real life human wife Anne with his alien/visitor/goddess/Ishtar/Kali/ Mother of the Universe, “In some way, she and Anne are the same person. She is with Anne and within Anne.”
In the previous segment we noted that Strieber refers to “the mystery of the triangle” which he correlated with the upside down triangle associated with Indian Tantra with regards to the false goddess Kali. Along those lines we continue as Kripal notes:
“Strieber also notes that the trinity is ‘the most common symbolic structure of the visitors’ and dedicates an entire section to ‘the inner meaning of the triangular shape,’ that is, on the symbolism of the triangle in the history of religions and in the work of the contemporary mystic Gurdjieff, with whose teachings, which include a clear, if bizarre synthesis of alien intervention and Tantric yoga, he had been involved for some time.
These reflections climax in a vision another contactee reported of two shining discs in the sky that discharge an immense arc of energy between them before they fuse into one. Strieber takes the vision as symbolic, pointing again to the mystery of the triangle and the triadic structure of alien thought: ‘The fundamental idea of the triad as a creative energy is that two opposite forces coming into balance create a third force…‘Are the visitors asking us to form a triad with them?’ Strieber finally asks. This is a rhetorical question. I take its positive, erotic answer as the implicit message of the entire visitor corpus.’” (p. 319)
So, Strieber was involved in a “bizarre synthesis of alien intervention and Tantric Yoga” and ends up involved with what?!?! Non-human beings who engage him in psycho-sensual/sexual relations (“sacred” sex/Tantric yoga). Well, one followed from the other, I mean, this ain’t rocket surgery!
I recall that in my life BC I was reading Strieber’s books and noticed that he notes that symbolism common with abductees is eagles and triangles. Well, for whatever it is worth; upon getting home I noticed, for the first time, that the bottle in which my favorite ginger beer/soda came had an eagle within a triangle upon the glass—whatever that means.
In the previous segment we noted that Whitley Strieber retold of experiences with “one of the visitors” who was “wearing ‘a face mask’” and one which rushed by him “wearing a hat, a blue card on the chest, and a mask with eye holes and a round hole” and what “he thinks is a skeleton on a motorcycle with ‘great big eyes that just scare the hell out of you’” plus “another bug like visitor…who resembles a praying mantis, which resembles a skeleton on a motorcycle” and a “vision of a Gray rushing through the forest…zipping in and out of the trees, avoiding each tree trunk as if it too were physical, with ‘blinding speed.’”
And this is just a taste of that which Strieber has retold in his various books, talks, etc. Besides the that’s weird aspect, let us note that one may observe a nuts and bolts UFO/spacecraft flashing colors, moving at blinding speed, etc. (which are most likely secret, black budget, government technology) but what is an individual alien doing wearing strange costumes and running around at blinding speed? This seems to pertain to the fact that much involving alien encounters—as abductees, contactees, experiencers, etc.—is illusion and delusion. That is to say that the “aliens” are manipulating people’s minds so that they will see and therefore, believe falsehoods.
With this in mind, note the following:
“One correspondent [someone who wrote to Strieber], for example, was told this: ‘My dear, one day you will look just like us.’ Another woke up in the night to find ‘that his arms were long and thin, and he felt light and seemed to be pulsing with the delicious electricity that eastern traditions identify as kundalini.’ The Tantra again.
He could fly now. He flew up to see his son, who was happy to see him. The next morning, however, this shared occult experience was remembered by the son as a terrible nightmare, with his father as ‘a monster that had flown around his room like a giant bat’—a kind of paranormal Batman.
Still another person, after physically touching a visitor in Strieber’s own cabin and being left with ‘an electrical feeling,’ reported that she now knew herself as ‘a spiritual being solidified into physical form.’ She realized that, ‘physical and spiritual are not separated whatsoever.’” (p. 323)
Here we have someone being told that they will be like the aliens (condemned like a demon, in other words), someone who sees themselves looking like a grey/gray alien who astral projects (or, something) in monstrous form and someone who has a spiritual revelation upon being infused with the spirit within the alien (the real meaning being the electrical touch).
Here we have come to something which I covered Likenesses between spirit channeler mediums and alien contactees/experiencers and the title says it all. Here is an example of this point from Jim Wilhelmsen’s book Beyond Science Fiction! (which I reviewed here):
“Interesting observations about all UFO sightings are the electromagnetic disturbances experienced during a sighting. These same disturbances are experienced with ghost apparitions and demonic encounters. The common denominator in all of this may be a biological function. This biological function then is somehow related to electro-magnetic fields.
BUFORIA, a British counterpart of America’s Project Bluebook concluded in its findings that UFO’s had more in common with occult activity than it did with any extra-terrestrial origin. Their findings were based in part on these electro-magnetic disturbances.
I should also include that many people who have encountered UFOs, Ghosts or demonic activity, have smelled the ionized air, which is associated with electrical and magnetic currents and the smell of sulfur, associated with everything demonic and subterranean.”
Couple all of this with the other thing that spirit channeler mediums and alien contactees/experiencers have in common; anti-Christian sentiments (along with a misunderstanding of traditional biblical theology). Jeffrey Kripal notes the following about Whitley Strieber’s theology:
“is fiercely alive and wildly heretical. His rejection of the traditional God, that ‘old greybeard in the sky’; his understanding of Christ (‘all are God, all are Christ. The difference was that he knew it’); and his rejection of belief (‘belief is always a lie’)—these are all thoroughly and completely gnostic in precisely the terms that I have defined the expression here and elsewhere.’” (p. 327)
Yet, that God is an old greybeard in the sky is not the traditional God but a cartoonish depiction. That we all are God is certainly heretical and shows that Strieber has bought the original deception in the Garden of Eden, “you shall be like God” (Genesis 3:5). Lastly, Strieber believes that “belief is always a lie” and that’s all I gotta say about thaaaaat (see video here for what happened when Deepak Chopra virtually claimed the same thing).
Also, note something about occult numerology as Kripal notes one of a few instances of Whitley Strieber relating odd occurrences at 3:00 am which is traditionally known as the “witching hour” (makes one wonder why Americans are always asked, during presidential elections, whom we want to be there to take the 3:00 am phone call):
“Such thoughts about the alien body are extended further in a more recent text. The Key, which purports to record the memories of a conversation Strieber had while on book tour with a stranger in a Canadian hotel, at 3:00 in the morning no less.” (p. 324)
Another important occult number is 11—a favorite of Aleister Crowley’s for example—Jeffrey Kripal writes that Whitley Strieber:
“repeatedly refers to Zen Buddhism and notes that he had made a meditation room in the upstairs of his cabin. Indeed, it was there, while he meditated, that the visitors would come as the encounters developed and deepened. He could hear them landing on the roof, like some sort of occult Santa Claus. He would go upstairs to meditate at around
11:00 each night: ‘A few minutes later, usually with a great clatter and thudding on the roof, they would arrive….Night after night. I meditated with them.’”
On the theme of the freewill employment of the will relating to the litigious nature of demonic oppression or possession; note that Strieber told of:
“a general who shared with him the rumor that [John] von Neumann, who was allegedly on a committee tasked with making sense of the Roswell recovery, had written a three-page paper on how the visitors might be able to enter our own dimension in large numbers: through the tripwire or trigger effect of our own acknowledgment of their existence. Strieber takes up this story to tell his own about, in the narrator’s words now, ‘that last immortal day, where they speculated about the monsters in elegant phrases, where they used the language of physics to babble about the impossible that had become real.’
Such monster speculations boil down to the central idea that the world of experience is a kind of quanta, that is, a kind of indeterminate potentiality that ‘collapses’ or becomes determinate through our individual decisions and beliefs (and, more so I presume, through our collective cultures and religions). The visitors, whose existence has recently been rendered definitive in the story through the recovered remains of the Roswell crash, are experienced as a kind of demon species within von Neumann’s Jewish Catholic consciousness.” (p. 317)
We began this series by noting that Whitley Strieber’s first identification of his visitors was accurate as he wrote (Transformations, pp. 44-45, 172, 181):
“Increasingly I felt as if I were entering a struggle that might even be more than life and death. It might be a struggle for my soul…so far the word demon had never been spoken among the scientists and doctors who were working with me…I worried about the legendary cunning of demons…I wondered if I might not be in the grip of demons, if they were not making me suffer for their own purposes, or simply for their enjoyment…I felt an absolutely indescribable sense of menace. It was hell on earth…I couldn’t move, couldn’t cry out, couldn’t get away. I’d lay as still as death…Whatever was there seemed so monstrously ugly, so filthy and dark and sinister. Of course they were demons. They had to be…”
Indeed, he also accurately identified that which he went on to do (Transformations, p. 96):
“What if they were dangerous? Then I was terribly dangerous because I was playing a role in acclimatizing people to them.”