When Tradition and Religion Break Down, All Truth Is Liable to Break Loose: The Center of the Onion Is Nothing … The Last Secret to Be Told Is That There Is No Secret.

Science As Myth, Part Two — The Elders’ “New Clothes” and the Abuse of Authority: Initiation, Ritual, and Brutality Are the Ways Elders Wield Power in Cultures

The Elders’ “New Clothes”

This overall pattern of behavior has remarkable parallels to something that happened in recent history … several decades ago … among a particular culture in Papua, New Guinea. As the story goes — according to a well-known anthropologist who was studying there at the time and observed the entire sequence of events — this particular tribe, from time immemorial, had perpetuated a sequence of male rites of passage beginning with adolescents of a certain age. The rites were especially brutal. (See, for example, Masculinisation or Dehumanization? The Sambia Tribe of Papua New Guinea)

But in the course of them, the initiates were led to believe that great value would come from their endurance of the rites. For they would be given certain aspects of “secret” knowledge. Furthermore, they were informed of the various other stages in the rite that they would need to go through in the course of their life — each of which would be excruciatingly painful; but each of which would be rewarded with a little more of the secret knowledge until, near the end of one’s life, one would be instructed into the highest knowledge of all: This was the knowledge that was the possession of only the most elderly males in the culture.

These secrets were never shared with women. The women were never let in on any aspect, at any level, of the ceremonies that the males performed and underwent, nor any of the secrets they were told. Indeed, there was such a taboo against women finding out or males sharing secrets with females that death was used as a penalty for either infraction.

It follows that the whole truth was only known by the elders of the tribe.

Now, this anthropologist observed these ceremonies, studied them, and was let in on certain aspects of them. He could not be told “the whole truth” of course; for that was reserved for the elite, the elders — only those who had successfully completed all the stages of the ordeal, only those who had sufficiently suffered. And this anthropologist studied other aspects of the culture and returned again and again over the course of several decades.

But one time when he returned after a several year absence, he was to find everything changed. The elders no longer ruled with an iron hand, in fact they were despised and openly rebuked, especially by women. And the initiation ceremonies were no longer carried out.

The anthropologist, to his amazement, found out that what had happened is that a group of the elders had announced to one and all, in a large community-wide meeting, that there were no secrets they held, that there never were. The elders revealed that the entire deception of “the secrets” had been maintained for the purpose of getting younger men to go through the ceremonies — with the inducement of greater and greater rewards — and in order to insure their power and status in the community. Essentially, these elder men “fessed up” that the only last secret to be told was that there was no last secret; that it was all a sham; that the entire foundation had nothing beneath it — like a house of cards built in the middle of the air; that the center of the onion, after peeling back layer after layer, was in fact nothing.

Now, how do we know the elders were telling the truth this time? We know this because they confessed in a state of great distress and guilt. They expressed again and again their shame at perpetuating the system. In fact, they let it be known that a big inducement they had for coming forth with the truth was the guilt they felt, in the rites, at having to follow through on inflicting suffering and torturing the younger men, all the time knowing the truth and the fact that there was no reason to be doing it. They said they simply couldn’t bear the guilt, or the burden of lying anymore.

When I first heard this story, I could not help but think about its striking parallel to my situation in graduate school, where I happened to be at the time as a first-year doctoral student.

The rest of the story is that what had been happening is that the culture had been increasing its contacts and ties with the outside world; the villagers were becoming aware of other beliefs — a cargo cult in particular. And there were other signs to them of another world out there beyond that of their tribe.

In this light, it was speculated by anthropologists that this awareness of other realities other than that of one’s own culture — the one that one was indoctrinated and tortured into accepting — may have had something to do with their losing faith in their way of doing things. It was suggested by such observers of the phenomenon that this had led to the elders finding themselves having remorse about such things as hurting other people — for they would now know that there are other ways of living and being; that everyone does not believe and live as one’s own culture does; hence that the torture and suffering were not absolutely necessary … as they had once been convinced, and then continued to convince themselves. It might be said that losing divine, or ultimate, justification for their actions caused them to view them in the human context of the here-and-now relation. With their sights no longer in the heavens, they could finally observe the tribesman before them.

This is a true story. Still, it can be seen as a parable or metaphor for many things currently arising. In addition to what it tells us about knowledge and epistemologies, the last part especially might be telling us a lot about the effects, one might say benefits, to be wrought, in terms of truth, by this century’s increasing mixing of cultures and races and by the worldwide emergence of a multiculturalism as a common basis of global belief. We might also relate its message to what was said in Chapter Three about the inauthentic nature of ritual and of initiation . . . and about how when belief and ritual are removed, real feelings, authentic feelings are possible.

This might be considered a directly opposite interpretation of the normal explanation of ritual/religion/beliefs and their relation to feeling, by the way. The traditional explanation is that without such ritual/religion/belief people are left at the mercy of their aggressive and incestuous inner natures. Thus, when religion breaks down, all hell breaks loose — and then the situation in urban America is usually pointed to, to bear this out.

However my interpretation is that belief/religion/ritual keep real feeling from happening. They also keep truth from happening. They keep spontaneity and authenticity from happening. Therefore, when religion breaks down, all truth is liable to break loose. And this is bound to be a bit disruptive at first — as it is true that any dam that holds a river in check is going to see that river explode across the countryside at first until it finally comes to rest in its normal stable peaceful courseway!

But most of all this story reminds me of what Jones wrote about his fellow physicists — those scientists who through the suffering of years of tortuous graduate study and the equally challenging hoops of research, research grants, and university tenure tracks are led to face the foundations of their beliefs as being as equally insubstantial as those tribal elders knew theirs to be. In this respect, Jones’s book, Physics As Metaphor, is practically the Western equivalent of such a confession as those tribal elders put before their people. Indeed, his feelings at carrying around the lie, the “deception” or “swindle,” are remarkably akin to those of the guilt-ridden tribal elders, so many thousands of miles and so many millions of cultural beliefs distant.

So we can be thankful to Jones for coming forth. And we find, further, that he is not alone in doing so….

Continue with “Science Itself Has Now Superseded the Mechanistic World View”: Science As Myth, Part Three — Dire Consequences of Scientists’ Closed-Mindedness

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Are Crop Circles Messages from Our Higher Self Urging Us to a Primal Return to Nature to save Ourselves? Crop Circles, UFOs, and the First Fall from Grace in Nature

UFOs, Crop Circles, and the World as an “Epiphenomenon” of Consciousness: Matter As Metaphor, Part Five — A Call to Regain Harmony with Nature, Writ Large

What Occurs in Psychic Reality Manifests Physically

What Occurs in Psychic Reality Manifests Physically

On grosser levels of physical reality—other than brain—in the world, this is also true, according to Sheldrake’s theory of morphogenetic fields. For every physical form … in the explicate order (borrowing from David Bohm‘s terminology) has its morphogenetic field or pattern in the implicate order. And since this implicate order is identical with what we normally call “consciousness” … as we have been establishing … a subset of which is thought or psyche or the mental, then what occurs in the realm of the psychic will often manifest (to us) in physical reality.

This perspective is fruitful for understanding many common but otherwise unexplainable events, such as synchronicity.

In Observing the World, We Are Observing Mind

Further, the idea that physical reality is comprised of psychic events means something astounding. What this means is that Reality has the same substance as do dreams: Material Reality has psychic substance. And literally, as the mystics say, life IS a dream. When we look at Reality we are observing the workings of Mind.

Or as some people would say, the workings of God.

Crop Circles and UFOs

This perspective also brings a whole new interpretation to many of the current unexplainables on the world stage: Crop circles and UFOs are two I would like to deal with briefly.

UFOs

A good example of how this occurs can be seen in the example of UFOs. There is a famous explanation of UFOs by Jung (1978), in which he stated that UFOs were a representation of our modern need for wholeness. In Flying Saucers: A Modern Myth of Things Seen in the Skies, Jung attributes this perception of glowing circular images to a psychic need.

It is interesting that Jung never, in that book, clearly states whether he thinks UFOs are real or hallucinated, and, considering the inconclusiveness of our understanding of these sightings, one can see why. But there may be another reason.

As pointed out earlier, Jung’s perception of reality was very much in line with the premises of this book: That is to say that psychic reality — what I call Experience and many call Consciousness — is the fundamental reality. Thus, it may be that Jung could not help but foresee the implications of that viewpoint, as I will set forth here: That is, that UFOs might actually be a “physical” manifestation — a collective perceptual reality — of that collective psychic need.

Crop Circles

To make this clearer, let me say that I am thus putting UFOs in the same category of physical reality as the phenomenon, even more recently emerged, of crop circles. Crop circles are indisputably physical: They stick around for a while, and there are many photos of them. And while some crop circles are acknowledged hoaxes, perpetrated by all too human agents, many others are not to be explained away so easily. [Footnote 2]

In these instances, circles (once again) are found written large in fields of cultivated plants. Often, these circles have elements of mandalas included on them.These mandala qualities only underscore the interpretation I am making that they also, like the glowing circular “saucers,” are manifestations (symbolically) of a pressing modern-day need for psychic integration and spiritual-emotional wholeness.

Our First Split from Grace — Agriculture, the Agrarian Revolution, the Neolithic Era

Consider this: These crop circle formations are clustered around neolithic sites — that is, ancient structures related to the time when we began using agriculture. Of the over ten thousand crop circles discovered to date, a staggering number of these, forty percent in fact, were found within a forty mile radius of Stonehenge. They line up with magnetic and electromagnetic lines on Earth as do Stonehenge, Avebury, the Uffington Horse, and dozens of other sites these crop circles are found near. Note that these sites are neolithic in origin, which is to say that they are from the time of the agrarian revolution when we made a major split from Nature and began controlling Her as opposed to being in harmony with Her as were our ancient hunter-gatherer forebears.

I have pointed out elsewhere how this agrarian revolution was a fall from grace in Nature — a setting up of a duality, the first major one, pitting humans against Nature. It represents the beginnings of radical mistrust and fear of Nature, hence control of Her, that we are seeing the dire consequences of today with the environmental collapse we have set in motion and are beginning to feel the effects of.

All this together lends itself to a fantastic conclusion about crop circles’ possible meanings for humanity: Is it possible that these agricultural circles are the way our innermost psyche, our inner higher unconscious reality is trying to tell us to “get back to where you once belonged” by placing a sign back at the exact place of our original detour?! Is it possible it is saying, “O.K., here is where you screwed up. Go back to GO, go back to wholeness and integration — the circles, see? Uh, do not collect any two hundred dollars though.”

Physical Reality As an Epiphenomenon of Consciousness

Regardless of one’s interpretation of crop circles, the point is that an opening to the possible understanding of phenomena such as crop circles arises with the acceptance of the new-paradigm primacy-of-the-psychic-world postulate — that is, if one simply considers psychic reality as the true reality and physical reality as only an “epiphenomenon” of it … instead of the other way around.

Footnotes

2. A few things to consider before dismissing crop circles: The Facts About December 2012 – Crop Circles. And Crop circles. And, most importantly, Crop Circles.

Continue with The Transformational Element of UFO Abductions and Its Blow to Materialism: We Are Being Booted Into a Higher Awareness and a Need to Save the Planet.

Return to The Spiritual “Code” That Is Written In Reality: Matter As Metaphor, Part Four — In the Tiniest Details — Mushrooms, Fire, Butterflies, and Morphogenetic Fields

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“The Footprint We Have Discovered on the Shores of the Unknown Is Our Own”: On Science as Idolatry … A Physicist Reports on the Truth Behind Scientific Conjuring

Revolution in Science … Shunned: The Dire Import of Scientific Cowardice Regarding Their Own Findings as Relates to Humans’ Continued Existence on Earth … Science as Myth, Part One

The Implications of Matter As Metaphor

Consistently applying the new-paradigm perspective on matter and consciousness — as is attempted in this book … that is, of matter as an epiphenomenon of consciousness and the primacy-of-the-psychic-world postulate — requires a rethinking of theoretical constructions even in the fields of consciousness and psychology, which one would think at first hand to be amenable to this sort of view. However, our cultural context is such, our Western viewpoint so engrained, that even in these fields there seems a huge temptation to bow to the prevailing winds and a consequently understandable reluctance to go out on a limb against those.

Thus, we have many hybrids — theorists who it appears are trying to please too many people, too many former mentors, or whatever; and who find themselves, consequently, unable to go steadfastly forward, following through consistently on the implications of the transpersonal perspective. For example, from a consistent new-paradigm vantage point, Ken Wilber (1980, 1981, 1982, 1983) — the “consciousness” guru of the more intellectual, less experiential wing of the transpersonal movement — appears as inconsistent as pre-Copernican astronomers in devolving his theories.

Therefore, much of this next part will entail addressing the way the perspective presented in the previous part, “Matter As Metaphor,” affects, expands, changes, and reverses the tenets put forth in transpersonal psychology and philosophy — especially those aspects associated with Ken Wilber.

The Revolutionary Import, in Science, of the New-Paradigm Perspective

But let us set aside transpersonal thinking for the moment to focus on the larger picture. It may also be argued that in the larger context of normal science, in general, the new-paradigm primacy of consciousness is simply irrelevant.

However, I take strong exception to that. It is not simply innocuous that scientists refuse to acknowledge the implications of their findings. For in fact the implications of them would require a revolution and an overturning, and in many cases, a throwing out as obsolete of much of what scientists have paid highly for and struggled long and hard to learn.

The Lengths To Which They Go

So it should not be too surprising to observe the lengths to which scientists will go in avoiding the implications of their findings. Their actions and behaviors have all the earmarks of what, in therapeutic circles, is called denial.

For example, Roger Jones (1982), a physicist, in his remarkable book titled Physics As Metaphor, points out how physicists in their day-to-day activities hardly consider the implications of twentieth-century findings in their field. He begins by noting that, “Quantum mechanics, then, may just possibly imply an essential role for consciousness in the scheme of things. . . .” (1982, pp. 6-7).

Nevertheless, he adds that

[T]he real issue is whether or not such ideas figure significantly in scientific research. It is, in fact, the rare scientist who is concerned with such matters. The Copenhagen interpretation may be the prevailing philosophy of quantum mechanics today . . . but it is hardly a hot topic over lunch at the research lab. Most scientists take a rather pragmatic and condescending view of philosophy, and its niceties have no direct bearing on their day-to-day research, thinking, and discussion. . . . Fifty years after the Copenhagen interpretation forced consciousness on an unwilling scientific community, there is precious little to be found in the research literature of physics to suggest any bridging of the mind-body gap.

In fact, in the last fifty years, the trend in mainstream physical science has been away from consciousness and holism and toward the mechanistic and divisible world of the nineteenth century. Fritjof Capra argues that despite the much touted promises of an ultimate unification in physics, modern elementary particle and quark theory is basically a throwback to the atomistic, thing-oriented notions of premodern physics and is contrary to the holistic, process-oriented currents in modern thought. (Jones, 1982, p. 7)

The Emperor’s New Clothes

In fact, Jones (1982) goes so far as to say that in teaching physics and in publicly maintaining its precepts he often felt as if he were living a lie:

I found myself thinking hard about why and how to interest children in science, and this in turn awakened several philosophical issues that had troubled me over the years. As a practicing physicist, I had always been vaguely embarrassed by a kind of illusory quality in science and had often felt somehow part of a swindle on the human race. It was not a conspiracy but more like the hoax in The Emperor’s New Clothes. I had come to suspect, and now felt compelled to acknowledge, that science and the physical world were products of human imagining — that we were not the cool observers of the world, but its passionate creators. (p. 3)

The Footprint We Have Discovered Is Our Own

His implication is that physicists are aware of the subjective and arbitrary nature of the pronouncements and assertions they make about physical reality. It follows that they assert, with such authority and with the certitude of fact, things which they know to be only conjecture, or at the most, conjuring.

Jones (1982) concurs,

I . . . suggest that scientists (and indeed all who possess creative consciousness) conjure like the poet and the shaman, that their theories are metaphors which ultimately are inseparable from physical reality, and that consciousness is so integral to the cosmos that the creative idea and the thing are one and the same.

What else are we to think when the theory of relativity teaches us that space and time are the same as matter and energy, that geometry is gravity? Is this not an equating, an integration, of mind and matter? Is this not an act of poetic, perhaps of divine, creation? And what of the astronomer’s black hole, the perfect metaphor for a bottomless well in space from which not even light may escape? Which is the reality and which the metaphor? And what of quarks, the claimed ultimate constituents of matter, locked permanently within the elementary particles they compose, never able to appear in the literal, physical world? Are they not constructs, figments of the mind, symbols for a collection of unobservable properties?

How is the quark more real than figurative? . . . Indeed, as Sir Arthur Eddington said in 1920, the footprint we have discovered on the shores of the unknown is our own. (p. 5)

Science as Idolatry

Finally, Jones goes so far as to equate with idolatry the elevation of such man-made scientific constructs to objective status. And he suggests that such deceptiveness and failure to be completely candid is linked to some of our major modern crises:

For the full elaboration of the idea of science and the physical world as a construct of the mind or a collective representation, I owe a great debt to Owen Barfield and his writings, especially his book Saving the Appearances — A Study in Idolatry. It was Barfield who helped me most to fathom the deceptiveness of science by seeing that when metaphors become crystallized and abstract, cut off from their roots in consciousness, and forgotten by their creators, they become idols. For an idolator is not so much one who creates idols, but one who worships them.

This failure to recognize the central role of consciousness in reality and thus to treat the physical world as an independent, external, and alien object has been a chronic problem throughout the modern era of scientific discovery, since the Renaissance and the Enlightenment, and has reached a critical stage in the twentieth century with its unconscionable, and largely unconscious, ravaging of the environment. (Jones, 1982, p. 5)

Continue with When Tradition and Religion Break Down, All Truth Is Liable to Erupt: The Center of the Onion Is Nothing … The Last Secret to Be Told Is That There Is No Secret.

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Are Aliens Actually Angels Attempting to Midwife Us Into the Next Higher Stage of Our Ascension to hOMe? Matter as Metaphor, Part Ten

Biblical Prophets Do Not Report Being Probed. Does Our High-Tech Perversion of Birth Account for the Stark Medical Veils Through Which We View Our Modern Angels?

One at First Sees a God as a Demon

This idea that aliens — whether “channeled” or encountered — are somehow connected with our higher or our “future selves” is common currency in UFO circles into which I’ve stumbled. The important point, however, is that we do not see them that way at first. Initially, these forces are imbued with all the pain and “garbage” from our polluted inner worlds, especially with that emanating from our particularly severe birth trauma. Or, as Jung phrased it, one at first sees a god as a demon until one is “wholly” enough to recognize him.

Thus, abductees may color their experiences with elements of being poked and prodded, of having things inserted into them, of being surrounded by alien medical-type beings in a laboratory setting, of having “samples” removed from them for testing, and of being swooped from one place to another without any control or say on their part. Compare this with what might be an infant’s interpretation of their experience upon coming out of the ordeal of birth into a brightly lit room of masked medical personnel and weighed on cold scales, having thermometers stuck up them, having suctions and fingers inserted into their mouth with their jaws stretched wide, having medical samples taken from them for testing for various indicators of health and possible disease, being roughly scrubbed, and then moved to strange places where they are left for periods before being moved around again. And then there are all the other aspects of the perinatal which color the experience as described by Lawson.

I Called it “Grace.” Not “Abduction.”

This is not, however, to say, as Lawson does, that these experiences are not in some sense real, or that they are entirely derivative of birth trauma. I can say this emphatically for I myself have had at least the one experience described earlier — the “Sure It’s Hard!” experience — which contained many of the elements of a UFO abduction. But it had none of the usually reported painful, perinatal-reminiscent elements at all. It was the most unusual experience of my life, and was incredibly profound. But I called it “vision,” and “grace,” not an abduction.

The Cuttingly Stark Medical Tuxedos in Which We Outfit Our Modern Angels

I am not claiming to be special; my experience was not completely without apprehension and fearfulness. Furthermore, from Mother Mary in the Bible to John Lilly and Terence McKenna currently, people have frequently reported encounters with higher entities — whether termed visitations from angels or experiences of “the Other,” “Logos,” or “allies.” It is also possible that the fact that I had been processing my birth, in a deep experiential way, for several years before my “abduction” may have had something to do with the relative lack of perinatal overlay in my experience.

Elijah Wasn’t Probed. Moses Wasn’t Examined.

Reversing that possibility reveals another dimension: The fact that Western culture is the only known culture to have so perverted the natural birthing process — with high-tech and sterile gadgetry, drugs, and machine-like efficiency — may account for the cuttingly stark medical tuxedos in which we outfit our modern angels. It may also help explain why the encounter would initially seem extra-threatening and painful in modern times — and in that particular perinatal-reflecting way. After all, it is said of Jesus’s disciples that they “fell on their face, and were sore afraid” at the time of the Transfiguration and the appearance of Moses and Elijah. But nowhere do we see anything like being medically examined and probed in these earlier visitations.

Perinatal Past Life Perceptions

Compare also the past-life experiences that people report. In one sense, this explanation supports Janov in his pointing out the personal trauma elements of so-called past-life memories. Yet, in the same manner that one’s pain, and especially perinatal pain, colors and “constitutes” one’s encounter with these other foci of consciousness, might it not also color and imbue one’s past-life memories? That is, is it possible that, contrary to Janov, there actually are memories from other times trying to come through, but that unintegrated pain elements from this life are mixed with them. That is, not that the past-life part is not there or is not coming through, but that one’s remembering of it and one’s interpretation of it is not going to be correct until one clears away the competing and interfering this-life elements.

If You Don’t Hear the Heavenly Rhythm, You Need More Spiritual Experience

Look at it this way: It is like when you are picking up a channel on your radio but there is too much static obscuring it, or, maybe a better analogy, when that particular band is picking up from two channels at once, so that you — and I am sure we have all had this experience at one time or other — are hearing parts of both broadcasts intermingled. Thus, you hear, say, a Beatles tune on one channel at the same time as a fundamentalist preacher on the “religious” channel — an irritating combination, no doubt, from either end of the cultural spectrum.

At times you hear the music clearly, with only some faint rhetorical rhythms in the background; at other times, you hear the heavy pounding of fundamentalist verbiage, with only a sweet yearning harmonious tinge to it.

In this example, if you do not know otherwise, how do you interpret your experience? If you are hearing the pounding rhetoric foremost, let us say, do you not interpret this experience in the cataclysmic, assaultive, and brimstone terms of the punishing preacher talk? Of course you do. Yet does this mean that the Beatles song does not exist? Of course it does not.

Similarly, and this is the way we have observed this process to work, as you clear out and recognize the personal-pain aspects of the bombastic preacher overlay, you are more able to tune-in to and clearly take in and appreciate the harmonious and loving Beatles tunes.

At first all you did was get access to something beyond yourself — that is to say, you turned on the radio. Your interpretation of your radio experience is obviously going to be colored by all aspects of what you pick up at this time. It may be a while before — in looking within, or in gaining access, or in having transpersonal encounters — you are able to discriminate the personal from the transpersonal and to hear the underlying heavenly rhythm.

Demons Can Later Be Seen as Angelic Midwives Helping Us Get Back hOMe

In sum, it is not that the encounters with alien entities or the emergence of past-life memories are either exactly false and derivative of underlying pain — as Lawson and Janov would have it — or that they are entirely accurate, as Mack and past-life therapists would have it. It is possible instead that the truth lies in a “both – and” — a paradox … as is so often the case on these borderlines of the ordinary. It may just be that these realities and memories are real, that these experiences do really happen . . . but that our interpretations and perceptions of them are highly distorted by our individual pain. In the same way Jacob, in the movie “Jacob’s Ladder,” could only see demons hounding him until he had relinquished attachment to his former self and finally saw what they truly were — angels attempting to midwife him into the next higher stage of his ascension to hOMe.

Continue with “The Footprint We Have Discovered on the Shores of the Unknown Is Our Own”: On Science as Idolatry … A Physicist Reports on the Truth Behind Scientific Conjuring

Return to Matter as Metaphor, Part Nine: “One at First Sees a God as a Demon Until One Is “Wholly” Enough to Recognize Him.”

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Matter As Metaphor References

Antler. (1991). Proving what? [poem]. The Quest, 4(3) [Autumn 1991], 61.

Baba, Sathya Sai. (1991). Joy of surrender. Sathya Said Newsletter, 15(4) [Summer 1991], 15-18. [Adapted from Sathya Sai Speaks, Vol. VII, pp. 78-86, Second American Printing, 1985.]

Hesse, Hermann. (1951). Siddhartha. Trans. by Hilda Rosner. New York: New Directions.

Judge, Mark Gauvreau. (1993). The outer limits of the soul. Common Boundary, 11(4) July/August 1993.

Jung, Carl G. (1978). Flying Saucers: A Modern Myth of Things Seen in the Sky. Princeton, NJ: Princeton University Press.

Laing, Ronald D. (1988). [Interview with R. D. Laing]. Omni, [April 1988].

Lawlor, Robert. (1989b). Sexuality and the universe evolving. New Frontier, November, 1989, 9-10, 43.

Lawlor, Robert. (1992). Voices of the first day: Awakening in the aboriginal dreamtime. New Frontier, April-May, 1992, 19-20, 22, 48.

Lawson, Alvin H. (1985). UFO abductions or birth memories? Fate, 38(3) March 1985, 68-80.

Lawson, Alvin H. (1987). Perinatal imagery in UFO abduction reports. In T. Verny (ed.): Pre- and Perinatal Psychology: An Introduction. New York: Human Sciences Press.

Mack, John. (1992). The UFO abduction phenomenon: What does it mean? Presentation at the Twelfth International Transpersonal Conference, Prague, Czechoslovakia, 25 June 1992.

Mack, John E. (1992). Other realities: The “alien abduction” phenomenon. Noetic Sciences Review, No. 23, Autumn 1992, 5-11.

McKenna, Terence. (1991). The Archaic Revival: Speculations on Psychedelic Mushrooms, the Amazon, Virtual Reality, UFOs, Evolution, Shamanism, the Rebirth of the Goddess, and the End of History. San Francisco: Harper-Collins.

Schiff, Francine. (1991). The mystical experience: An interview with David Spangler. The Quest, 4(3) [Autumn 1991], 8-14.

Terry, Sara. (1992). Alien territory. The Boston Sunday Globe, The Boston Globe Magazine, October 11, 1992, 20-27.

Thompson, Keith. (1989). The UFO encounter experience as a crisis of transformation. In S. Grof and C. Grof (eds.): Spiritual Emergency: When Personal Transformation Becomes a Crisis. Los Angeles: Jeremy P. Tarcher.

Thompson, Keith. (1991). Angels and Aliens: UFOs and the Mythic Imagination. New York: Addison-Wesley Publishing Co.

Uhlein, Gabriele. (1991). Hildegard of Bingen. The Quest, 4(3) [Autumn 1991], 48-85.

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Continue with “The Footprint We Have Discovered on the Shores of the Unknown Is Our Own”: On Science as Idolatry … A Physicist Reports on the Truth Behind Scientific Conjuring

Return to Matter as Metaphor, Part Nine: “One at First Sees a God as a Demon Until One Is “Wholly” Enough to Recognize Him.”

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