Strieber’s story consists largely of memories, fleshed out under hypnosis, of two abductions by “aliens,” occurring on October 4, and December 26 of 1985. The abduction encounters occur in the night at Strieber’s Ulster County, New York cabin.

     The abductions involve lights, little people of several kinds, complete loss of will, paralysis, levitation or flying, “operations” where needles are implanted in his mind, sexual rape by a leathery, vaguely female alien Strieber connects with Athena, loud noises, and unwilled visions caused by a little fellow standing beside his bed touching his forehead with a stick or rod.

     Strieber is convinced these experiences are real on some level. The terror they produce causes amnesia and what he describes as “screen memories.” He learns that a form of screen memory is common among experiencers, victims of UFO abduction. The cover, or screen memory, usually involves an animal, he says, as well as sitting naked in a “small depression” in the woods. The victim remembers the animal, in Strieber’s case an owl, not the terrifying abduction by aliens. Strieber sees this cover memory as protecting the victim from the actual trauma of the abduction. I am instantly inclined to read it as an exploration of what terrible traumas have occured to our individual and collective animal being in our religious-spiritual history.

     I read Strieber’s descriptions of the painful process of coming to terms with the experiences. Many of the terrors, chills, depressions, periods of psychological upheaval are similar to my own experiences during the williwaw period I went through. I did not see “aliens” but was attacked by a shark in the middle of my bed room one night. My personal williwaw lasted several months during which I had thousands of dreams, visions, encounters with metaphysical reality emerging into my everyday world. The upshot of my experiences was profoundly greater conscious control in realms of normally deemed “the Gods’,” or simply unconscious.

     As I read his descriptions of the events surrounding the abductions, I begin to feel he does not have the symbolic equipment necessary to come to terms with, understand what is happening. This means that he will be misleading the hundreds of thousands of readers of this “communion.” As the book contains many thoughts on Apocalyptic programming I find this an unsettling prospect and decide to write a piece opposing the canonical notions of just what is occuring in UFO experiences.

     It seems not insignificant that I read the first few chapters of Ezekiel this same morning, in an effort to understand some dream imagery about the ancient city of Tyre. The first chapters of this Old Testament book describe, of course, Ezekiel’s original “call” which occurs in a vision he describes as a huge cloud that “came from the north” full of lightning, mighty symbolic animals, men with four faces, wings, wheels within wheels with eyes on their rims. From this Old Testament UFO spaketh the Lord, choosing Ezekiel to be His prophet, telling him what to say, who to rail against. How different is this from a modern-day UFO carrying a wand-wielding Angel of the Revelation who can force one to view the end of the world, the death of one’s father, one’s son in the park of death, presumably to force one to repent?

     Not much. It seems to me Strieber is experiencing first hand, in symbolic modern drag, the Rape of Europa, or the abduction of Ganymede by the eagle of Zeus, except in his case it is Athena, or Parvati, who accomplishes the rape to create a “son,” a chosen one to be guardian of the Garden Gate.

     “Why not stop it?” comes the voice of Hammurabi, the great Babylonian warrior-king and lawgiver, as I put the book down for the evening.

     “How? I can’t get any of my own ideas into circulation-it truly seems people would prefer to believe in “superior beings” from outer space even if those beings terrify and violate them, than that their own personal center is the highest form of being in the galaxy.”

     “Stop it, stop the whole UFO phenomenon-you have the power to do so.”

     “How?”

     “With your power storehouses-use all the repressed Godhead you have been gathering for the last year or so, both in the Abydos Gate behind the house and in the Quattara Depression-it is almost filled now, you know.”

     “But I don’t want to stop people from encountering and exploring their own internal power and vision, or the very real opposition, such as Strieber is encountering, to their complete freedom, to what little true wilderness exists in which to grow . . . “

     “Do you think Strieber has the metaphysical vision to understand his experiences?”

     “No, not from what I’ve seen.”

     “Do you feel that many, or any of his readers have the equipment to handle what he has written-to see, for instance, that the wand wielding alien is touching a program in Strieber’s mind, a program of a world ending apocalypse planted there as a prophecy-do you really think Strieber or his readers can see the difference between a prophecy presented by “God” foretelling certain events and a program placed in a person to cause certain events?”

     “No. I think his experience, the possibility that something similar might happen to them, will ‘scare them to death,’ as well, keeping them from seeing that the prophecies of certain events, like the Coming of the Kingdom of the Father, are really programs designed to accomplish the prophesied events.”

     “Ok, if these are your conclusions don’t you agree that such encounters are more likely to squander freedom than encourage it? More likely to set the electric current flowing through the already printed circuits in peoples’ minds?”

     “Yes, Hammurabi, I agree with that. How about if I put a damper on UFO experiences for a certain amount of time . . . until people are in a better position to understand them?”

     “Sounds good to me-until some of your ideas are more widely understood-how long?”

     “How about ten years?”

     “Sounds fine.”

     I do this meta-work as soon as I lie down in bed. I turn on all the metaphysical power storage systems and direct the “God Will” to dampen the UFO experience worldwide. Hammurabi suggests there are certain focal points, among them the Catskill Mountains famed in legend, of concentration of the phenomenon, where I could center my power-but I decide to blanket the world with this damping effect. I see this as a layer of blue cloud which would be perceived as “electric tar”-which is how Strieber describes the paralysis of will in his encounters. My electric tar, however, is aimed at the aliens themselves.

     “How long do I need to leave the power on?” I inquire of Hammurabi.

     “Leave it on until morning-by then you will have used up your power surplus and what you have willed will have been accomplished.  It will take a considerable period of time to see results, but you will. Watch out for praying mantises tonight!” quips Hammurabi as I take leave of him. “Remember, they are the electronic bugs of the current Prophetic-Nationalist Party as well!”

     “I will,” I reply, knowing I will likely see “aliens” in my state of metaphysical consciousness during the night.

     During the evening I manage to read another sixty pages of Communion . At first it is confusing, because Strieber seems to remember more and more abduction events. He goes into long descriptions about running from some largely invisible but awful threat. He travels all over the country, then all over Europe. His flight resembles that of Io running from the jealous wrath of Hera for the crime of sleeping with her husband, Zeus, for desiring to mother a human divinity.

     Strieber describes himself as suffering from a form of intermittent amnesia, which he attributes to interference from the visitors. I think other explanations are possible. Among them are the hypnosis sessions freeing up huge chunks of Mnemosyne, of metaphysical reality, usually as deeply sunk into the unconscious as the Titanic 13,000 feet down in the Atlantic. Strieber views these memories as describing “real” events-I would not argue with him there-the metaphysical, dream world is real. I would however argue with the very literal interpretation he gives to these events-that they all describe some sort of visitor experience-and I would argue with the limited time frame into which he attempts to cram them. Some of these memories which are flooding up into the consciousness may date more from the time of Io or Samuel than now. The contents of the Mnemosyne mind contain what we more normally call the “collective unconscious.” I would also suggest there are other methods of explaining the visitors, themselves, one, in fact that uses Strieber’s own designs.

     In seeking, consciously, intentionally, a “finer consciousness,” I would suggest that Strieber has entered precisely the repressed portions of his memory where the loss, the rape of this “finer consciousness” was accomplished. He is consciously encountering the very real “alien” forces that have forced him to exist in his forebrain only- “I was in my forebrain, locked away from the rest of myself. My mind had become a prison.” This is how one of his encounters with the visitors causes him to feel. Is this a description of “finer consciousness” or a diagnosis of what has happened to precisely those states of being which once comprised our “finer consciousness?” Repeatedly Strieber describes the encounters with the aliens as “scaring him to death.” Particularly, he describes his body as being scared to death, his animal being as being scared to death. I would suggest then that Strieber’s encounters with visitors have scared his “finer consciousness” to death. I would further suggest that he could locate that consciousness in his body, his animal being. I would then continue by asserting that what he has resurrected from the sunken Titan of Mnemosyne is his memory of the Rape of Europa, or in the more familiar terms, the theft of Christ’s body from the tomb, leaving us with no body consciousness at all-it has been frightened out of us by the harrying bugs, gadflys, sent by Hera to torment Io, who desired a divine child (read “finer self”) from Zeus. Also sent to torment and torture Io was Argus, with the hundred eyes, fifty of which were always on duty watching, “bugging” her. Strieber repeatedly describes the huge eyes of the visitors which are always watching him, bugging him. Could it be that Strieber, like Io, is being plagued, tormented by the furies of a jealous divinity, a virgin divinity at that, because he has the temerity to desire a finer self? But what is so stunningly lost in all of this is the author’s own intentionality-it is his desire for a finer consciousness that has catapulted him into his encounter with the demonic angels who guard it.
     I feel the events that follow once Strieber penetrates the “screen memory” of the owl-animal sacred to Athena, a symbol of wisdom-demonstrate the rape of his “owl consciousness” by aliens, the visitors, the “old gods,” and show precisely what will-dominating forces he must overcome with his personal ego to reclaim his finer consciousness. When Strieber enters this realm of “animal” memory he has entered a realm that is controlled, in large measure, we believe, by forces “alien” to, or stronger than, our conscious control. Our animal beings are, we believe, controlled largely by a larger driving entity we call “Mother Nature,” perhaps Gaia. Few of us believe we can bring our conscious mind, let alone our personal will, down into these areas dominated by the massive forces of nature, or instinct, or evolution. In effect, these areas are controlled by “Gods,” or “Goddesses,” or by mechanisms, a technology, which seem far beyond our ability to comprehend. Athena, born virgin from the mind of Zeus, a goddess of nature and wild systems, might be the perfect manifestation of the guardian of this realm of being for Strieber to encounter. In any event, I feel this sort of analysis of what he encounters once he enters into the realm of knowledge normally forbidden to him goes a long way toward explaining the general helplessness, loss of will he feels in the presence of the controlling aliens with their “electric tar.” Strieber has entered realms where he has little control, from which he fled up into his forebrain while his body “died” long ago. The appropriate questions then are scared to death by who? and why? and when? And if my analysis is correct that Strieber’s “finer consciousness” has been stolen from him, then what is the appropriate action to take to get it back? One of Strieber’s hypnosis sessions goes a long way toward answering the first three of these questions if it is read symbolically, as though it were a dream with potential metaphysical meaning to decode.

     The hypnosis session is the fourth in the book, “Fishing in the Past, Part Two: The Deeps.” It concerns an incident or memory from the year 1967. Strieber begins his description of the session with a confession of secret intentionality which I think clearly indicates that what follows, what he remembers once in the trance state, comes in response to his preceding confession of intention. “I was concerned about complying not so much with Don’s (the hypnotist) wishes, since he remains neutral, but rather with a hidden desire of mine that my memories would somehow confirm their own reality.” Notice, Strieber is asking his memories to confirm their (alien) reality. A further statement on the trance is also telling in terms of what is to follow: “When I awakened it was as if I had come up out of a well. I was reasonably satisfied that I had been too directed toward the hypnotist to interfere with myself.” I think this statement is interesting because the session does show the principal source of hypnosis that keeps us confirming its, their alien and not our reality.

     Strieber’s recollections begin with him sitting in his grandmother’s house, lying in bed, looking at an ad for a blue mustang car in a magazine on his lap. Three very powerful symbols leap forward from this naive scene. He is in his Grand Mother’s house. I read he is in the house of the Great Mother, of Mother Nature, or the Mother Goddess. Second, he is looking at an ad for a blue (as in blue movies) mustang-a wild horse, a wild animal of a vehicle. Where is he looking for this vehicle? In a magazine. The principal meaning of the word “magazine” is a “storehouse for ammunition, for arms, weapons.” Where is this magazine or storehouse for munitions? Why, its sitting in his lap, above his crotch, his genitals. This pose is so suggestive I would go so far as to say the magazine is the “screen memory,” the fig leaf covering up the weapon of a wild and untamed sexuality, a divine creator’s sexuality, which is absolutely verboten, forbidden in the Grand Mother’s house-witness the fate of the poor wild wolf who tries to do away with granny.

     Strieber’s blue Mustang then, his desire for it, is for an intentional, consciously divine sexual vehicle, for the “snake erect” of the Garden, for all the Kundalini consciousness of the “lower” or “Hell” body that residence in the House of the Great Mother denies him. Certainly his position in his grandmother’s house also suggests the conspicuous absence of the other Grand Parent, the Grand Father.

     There is a further meaning to the word “mustang” which helps us to see what follows in the session more clearly. Mustang also means “stray,” as in “stray animal,” a sheep which has strayed from the flock-hence, a powerful religious connotation. It also means a “meeting of owners of stray animals,” an event which occurs a bit further on in the session when Strieber and his sisters meet in a tent erected outside on the lawn of the grandmother’s house.

     It is Strieber’s desire for a stray animal, to stray from the powerful control of the sexual strictures in the House of Forbidden Incest that call down the “bug,” which then hits him with the flat nail head which causes him to fall, to feel “like I’m a ghost in the house. I’m in the basement.” The message here is that Strieber is “bugged,” that even his most private desires and thoughts are open to the “Eye in the Sky,” the Father who sees all, including a grandson with the terribly illicit desire to make it with the Grand Mom and produce divine children, or second births of finer consciousness, that do not leave one fallen into the being of ghosts. It is a Grand Father and Mother Complex which have caused this “fall,” this existence as a ghost in the basement of reality. It is this same complex that keeps us from overcoming the Grand Parents and reclaiming our rightful being. Where is our consciousness filled with the notion that there is a Parent who can see everything, even our most private secret sin? Certainly a Catholic Church is one such site where the “bugs,” listening devices are jammed into our heads, and considering Strieber was raised as a Catholic, attended St. Anthony’s School, it seems fair to assume the listening devices of the Father and Mother complexes were planted then. It might even be suggested that the entire alien bit is the cover memory, hiding the more frightening terrors of God the Father and his consort the Virgin Mary, who combine to prevent anyone from reclaiming their “finer consciousness.” The central message of that church is that all “finer consciousness,” as well as being, belongs solely to the Father. To reclaim it a Catholic would have to commit the unthinkable, raise the Oedipus Complex an entire level into the metaphysical and kill the Grand Father, in order to overcome his alienation and exile. In the Catholic tradition it is we who are the aliens, forced to flee from the metaphysical garden of our own being, prevented from returning to reclaim it by a “fiery angel.”

     Strieber has previously postulated that one of the possible purposes for the presence of the aliens, their “operations” on humans, their choosing select members of the species to be their ambassadors, is to tame mankind, a wild and rebellious mustang of a species. I would view this form of “taming” as more akin to a global lobotomy preparing the way for the ultimate reign of the programs (prophecies) of the Father Complex, as delivered to us by the Priesthood of the Lot. The reign of the Father Complex, the Kingdom of Heaven, will bring the rule of absolute law but deny us the being, existence of the divine.

     The blow on the head which causes a large portion of him to feel like a ghost in the basement precipitates the rest of the memory which occurs outside the house (stray) in the lot. Strieber is to meet (sleep with?) his sisters outside his grandmother’s house. He is prevented from doing this by someone coming across the lot. “My sister thought it was a fireball. I thought it was a motorcycle.” Riding on the “motorcycle” is something he describes as: “It had a skeleton on it. Scared the hell out of me.” The skeleton thing on the motorcycle knocks down the tent and then chases Strieber across the yard. It eventually catches him-”it has its hand on my shoulder and I can’t run away from it. It just-it’s stuck to me kind of. Horrible!” It then makes him lie down in the grass-”This is really something. Boy. I’m lying down on the grass.” He then describes this pursuer, who is “horrible,” who can make him do things against his will, who “scares him to death,” as “A praying-mantis is what it looks like.” The praying mantis which is “so big. How can it be so big?” Then it does something to him, works something into his hair. Need I mention the second meaning of “praying mantis?” “Mantic” pertains to “having the power of divination; prophetic.” It comes from the Greek “mantikos,” from "mantis," prophet. What then might a “praying mantis” be? I think we can get a superb idea of just what this praying mantis is from remembering a prayer so many of us had drummed into us in our childhoods. “The Lord is my shepherd: I shall not want.” Shall not want a stray vehicle, one that causes me to stray from the flock of the Mother Complex to make God kids with my “sisters.” “He maketh me to lie down in green pastures.” He maketh me! This means he forces me. “He restoreth my soul:” After being scared to death by the pursuing skeleton of death, also a fire ball, causing Strieber to call out to God and Jesus, suddenly he is “lying down on the grass,” saying “I feel much better. It feels-I know it’s there but I’m not scared, I’m not trying to run away anymore.” “Thou anointest my head with oil.” Strieber describes the creature as: “it’s got this thing and it’s like working it down into my hair or something. I can’t feel a thing.” These are, of course, excerpts from the famous 23rd Psalm, which nearly every American has to memorize as a child. The psalm is a spell of comfort to say while walking “through the valley of the shadow of death.” What causes death in Strieber’s version? It is the desire for a blue mustang, a stray vehicle, which is forbidden, for which the penalty is death, for which one is cast into “hell.” Death here, is the forbidden, the forbidden knowledge. In hypnosis Strieber is living the Psalm as program. The Psalm is so deeply imbedded in his mind it activates like a “motorcycle” when the desire for the knowledge of death is raised.

     The fireball, the angel of death, the praying mantis on the motorcycle of the prophesied apocalypse drives Strieber back inside the house, the Great Mother’s house, the house of Mother Church.

     Inside, his mother and father are watching television, the Ed Sullivan Show, waiting for the appearance of “Senor Wences.” That word “Wences” is mighty close to the Spanish word “vencer,” which means “to conquer.” In other words the parents, both Catholics, are sitting in the church waiting for the appearances of the Conqueror, the one who will return to conquer the earth, to bring the Kingdom of the Father here to “tame” everyone. The “son” the parents, Strieber’s parents, desire, is the opposite of the wild blue mustang of a divinely creative sexual will that Strieber, himself, at twelve years old, desired. However, Strieber’s encounter with the programming of death for the rebellious through the reality of the behavioral control by praying mantis has driven him back into the flock of the meek who wait patiently for God to return to them from outer space.

     And what was the sin of the people of Sodom and Gomorrah for which the Angel of Death brought down the fireball of Wrath? It was the sin of communion with animals-reputed to be sexual-but which I would guess was simply communion of consciousness, implying conscious control of animal being. The hypnotic session depicts the defeat of Strieber’s attempt to grow up, to leave the flock in the house of his grandmother. The session pictures this defeat occurring through the automatic actions of hypnotic programs, prayer programs, placed, forced into Strieber’s mind as a child. The prayers program the defenseless child with the notion that God’s Will is omnipotent, and the only protection against the skeleton of death, the angel on the motorcycle. The prayers also program the child with the belief that death is the inevitable result of disobedience, it is the “wage of sin.” What sin? The sin of desiring to know the banned secrets of sexuality, of the body.

     The “Angel of Death,” the programmed demon on the “motorcycle” of repeated action drives Strieber back into the ark of mother church where he is no threat to break the incest taboos, or “kill” the Father. The programming of Strieber’s unconscious by “alien” forces can be seen as having occurred in his own past and within our collective past, as “recorded” in the Bible. The book of I Samuel records very clearly the total defeat of individual vision by the voices of authority to God’s Will. This defeat is then followed by Saul’s defeat by the “evil spirit,” probably the same “praying mantis” that defeats Strieber, and his replacement by David, a king totally obedient to the Will of God as divined by the priesthood. These are the “alien forces” Strieber contends with, and Senor Wences is their hypnotic master.

     Aside from reading Communion, I watch Jonah all day as Lydia is at work. We go to town around noon and get the video of King Solomon’s Mines. We watch the movie in the afternoon; it is awful, racist, and stupidly violent. The only interesting thing about it is that the map to the mine is in Canaanite writing on a small stone statuette of a naked woman. Too bad Strieber doesn’t know the Canaanite language of his own dreams, the one the Lord shattered and buried at Babel. If he did he might be able to penetrate the Dark Continent of his own hypnosis and recover his metaphysical womb of conscious creation.

     I lie down in the afternoon for a short conscious nap. I am curious about the structure the alien used to rape Strieber during one of his abductions. I want to see if I can see just what the structure the alien used is, and what the purpose of the rape was. Strieber recounts the rape and the structure used this way: “I don’t know. No. But you see, that thing stayed in me. I don’t even know when it went out. It was almost like it was alive. It was a big, gray thing with what looked like a little cage on the end of it, a little round nubbin about the size of the end of your thumb. And they shoved it into me . . . they showed me afterward . . . so they must have taken it out of me, but I don’t remember them doing it.” It is at the same time the female alien is committing this rape that she informs Strieber that he “is their chosen one.” At first Strieber denies this “honor,” calling it “bullshit,” but by the end of the book he has more or less consented to the role. What I want to see is just what this gray “penis” is and what the rape is meant to accomplish. Control of my dream will allows me to see a vision on any subject I desire.

     What I see almost immediately after closing my eyes is a person, a man, sitting in the desert looking left, or west. There is a very strong wind blowing into the fellow’s face from that direction and the poor guy looks incredibly unhappy, he’s crying in fact. This is both the grey “penis” of the female alien Strieber later calls Athena, and the object of the rape. Strieber is a “virgin” to himself, a condition of perpetual desert barrenness forced into him by the notion of virgin female divinity. This notion that the female mysteries of incarnation belong to virgin goddesses has robbed him of his own metaphysical womb and left him sitting mournfully in a permanent desert. The wind is the jealous wind, the one that blew Apollo’s discus off course and made it a killing machine rather than a record of earthly divinity.

     The second visitor incident Strieber describes during the March 14, 1986 hypnosis session also reveals a very different face if read metaphorically. Leading up to the encounter he tells of his involvement in the Gurdjieff Foundation and his work on a book, The Hunger, which he feels “pretty good about.”

     He then describes looking out over the city from his apartment window “feeling very good about my Foundation work. I thought I was really connecting with the young people. Maybe I was reaching a new state of consciousness.” He then recounts seeing a meteor fall, “like it was coming to see me.” He tells his wife, Anne, about the meteor and then “I went to bed.” He meets the visitors in bed, in sleep-it is in sleep that he is open to them.

     Six visitors appear at the foot of the bed. Strieber has another terrible attack of fear and paralysis. Curiously, his own suspicion about their appearance is “Is it because we’re so high? Why did I ever get this apartment?” To me, it sounds as if Strieber darn well knows why the aliens have come down to “scare him to death” once again. He is fearful he has strayed into the heights of a “new state of consciousness” where he doesn’t belong. This fear seems reminiscent of the biblical tale of the Tower of Babel, when God cursed man’s dream language and knowledge.

     Strieber’s first response to the aliens’ appearance is to attempt to wake the family dog which is lying under the bed. He can’t-then in an extremity of terror, thinking “I’ve lost my mind,” tries to wake his wife. He also cannot rouse her. “I can’t make her wake up and every time I glance at her they get a little closer to the front of the bed. This is really a bad nightmare, boy. This is a real foul nightmare, man! Oh, God, I wish I could wake up!”

     In response to this a voice described as “Voice I [Basso profundo]” speaks, hypnotically ordering: “You’re not trying to wake her up.”

     Strieber, dutifully, hypnotically agrees “I’m not trying to wake her up.” Once he has agreed not to wake his wife he describes himself feeling “calmer, better.”

     Certainly this voice is “God’s voice” and its intent is to warn Strieber, in no uncertain terms, not to wake his wife, or his dog. The “visitors” have come down to warn Strieber not to attempt to re-enter the garden, the metaphysical garden of creation. The nature of the warning implies that the garden resides, metaphorically at least, in the sleep of his wife and dog.

     The aliens continue to multiply and creep closer each time he closes his eyes. “And goddamn Nelson is snoring away under the bed,” Strieber fumes about the sleeping dog under the bed. Why? Why does he want the dog to wake up? Obviously he wants the dog, his protective animal consciousness, to wake up and chase these alien intruders away. His dog consciousness might be viewed as his immune system to disease. Why won’t, why can’t Strieber wake the dog up? Because it’s “goddamned.” Of course Strieber can’t awaken his very own immune system to the “voice of God;” that would engage the same “Angel of Death Program” he faced for desiring the Mustang. Strieber has been programmed as a child that no one can resist the Voice, the Will of God. This is why these encounters in the land of the Lord-induced sleep leave Strieber without will, helpless to resist. The name Nelson means “champion,” "champion’s son.” But what poor earthly champion could “abide the day He appeareth?”

     Strieber describes his failure to wake his wife this way: “Why in the world won’t she wake up, she’s never been this damned asleep.” Could it be any clearer? Strieber’s primary contacts with earth, the very foundations upon which to base a “finer consciousness” are both sleeping the sleep of the damned, both “scared to death.” It is the “Fear of the Lord,” of Senor Wences, which keeps Strieber from awakening his Sleeping Beauty, as well as his right to champion himself.

     The theft, rape, of our “finer consciousness” which has created such an awful desert of starvation in us occurred “in the beginning” of both our personal and collective consciousness, when “the Lord” put Adam into a “deep sleep” (read "hypnosis") and extracted Adam’s rib from his side to create Eve. For Adam’s rib, read our own most profound creative abilities including world and universe creation. For Eve, read female mysteries or metaphysical garden of consciousness foundation rendered unavailable to men. For the Lord, read “Father Complex,” who then makes the female mysteries a mystery to women by insisting upon a virgin consort. This Genesis Complex has stolen our “finer consciousness” from us, taking it up to the Heaven of Alienation, in a UFO of enforced human self-sacrifice to the Gods who feast on our being to remain alive.

     We do not need to evolve to a higher state, crawl up through the desert dust of endless alien-led classes on anti-gravity machines of ego reduction to render us tame fodder for appetites of Gods. Our finer mind was stolen from us, scared to death, put to sleep, terrorized into submission by religious systems that program us when we are helpless-that, not some trite statue of a nude lady on the back of a bull, is the Rape of Europa, of Europe and all cultures derived from it. The relentless invasion of the very core of our being, the sole purpose of which is to “conquer the Godless” and bring the Kingdom to earth, has continued unabated until we have almost no conscious control left in the Genesis realms of our beings.

     This is the “mission” the Guardian Angels bring to Strieber: “spread the word-obey, or we bring you a terror that threatens your entire being, your very existence.” That Strieber has learned to “love” his tormentors is proven when he consents to change the title of the book from his own Body Terror to Communion because of the voice of the rapist Athena alien orders the change, speaking in a ventriloquist voice from his wife.

     The ancient Gods, Athena included, were also Gods of terror and terrible death, who enforced their rule, their divinity, and the encroachments of mere mortals upon it, with awful punishment. It should be mentioned that Athena was a virgin Goddess whose mysteries, whose being could not be penetrated, understood by human beings. Strieber acquiesces to the sleep of death of his wife and his dog, to the very animal being that would allow him to understand the Virgin Mysteries and live as a god on earth, inhabiting the metaphysical garden denied us since Adam.

     Strieber’s story reminds me of one of my favorite science fiction stories, one called “Idiot Stick.” In it a race of “infinitely superior” aliens lands on earth and establishes their supremacy with stunning ease. The submission of mankind is accomplished with a single tool described as a wand or stick the aliens can use to do almost anything, including “move mountains.” The entirely average human hero of the story gets a hold of one of the sticks and tries to figure out how to use it as a weapon against the invaders. In a classic last line ending the solution is revealed as being the stick can be either tool or weapon depending upon “which end of it the idiot is holding.” Holding the weapon end of the stick mankind goes on to defeat the aliens and drive them off the earth.

     Strieber describes one of his aliens touching him on the forehead with a little stick or wand. The touch of the stick to his forehead causes him to see terrible visions of the world’s end, the torment of his father and his son in the land of death. What more effective tool of control could there be than a “stick” that can induce such visions in a person’s mind? Particularly if the victim of the visions is lead to believe the “End of the World” is his, is mankind’s fault. It would be worth pointing out just what forces in our society wield such a Wand of Prophecy. Haven’t we been programmed, practically since birth, that Christ’s return, the return of our “finer consciousness,” will be preceded by the end of the world as we know it? Now comes the final question-which end of the stick are we on? Does the prophecy program us to fulfill God’s Will? If so, is this what we want? Or would we be better off turning the wand of prophecy around, putting the business end in our hands?

     Nothing is written! To accept a prophecy as the Word of God is to resign your will and live according to a preprogrammed design. This is the antithesis of the freedom of God, and divine freedom is certainly one of the unalienable rights of our being.