Mar 23 2018 – Whitley Strieber series

Gary Lachman’s ‘In Search of P.D. Ouspensky’: Gurdjieff manipulating different sides of Ouspensky; Ouspensky giving up on the ‘work’, saying ‘there is no system’; Gurdjieff reworking Ouspensky’s ideas, parallels in Strieber; Strieber’s concept of viewing human life ‘outside of time’, time having a shape, taken directly from Ouspensky; Strieber as reader of Ouspensky; time as a dimension of space vs. time as change within spatial dimension; Ouspensky’s unique concept transformed into Strieber’s ‘tapestry of memory’; Strieber appropriating, presenting other’s ideas wholesale; Strieber basing his biblical interpretations on Maurice Nicoll’s ‘The Mark’ and ‘The New Man’

Ouspensky’s ‘Tertium Organum’, the status of Ouspensky’s oeuvre; Ouspensky’s interest in Tarot of Marseilles taken on by Strieber; the Tarot as ‘philosophical machine’; Ouspensky’s dimensions holding to one another in strict analogy; tendency of auto-didacts to steal ideas

Questions about Strieber’s latest Journal: Unknown Country and Politics:

Strieber’s claims about his ‘implant’; new mythology built around the implant; Strieber’s ever-vaster claims: blog page:

No previous mention in Strieber’s work of ‘plan of contact; developed between spouses to contact one another after death; no evidence that Strieber only came to ‘believe’ in afterlife in the 1990s; Strieber’s ongoing fabrication of his own mythology; Anne Strieber and her ‘bubbling’ presence: same word (‘bubbling’) used to describe Master of the Key

Strieber singling out Jeremy Vaeni for special praise, a limited place in Strieber’s mythology; Strieber’s dependence on Vaeni for website material and as defender; Vaeni’s desire to be taken as credible authority and to get close to the Great Man; Vaeni’s feuds in UFOlogy disguised as crusades for justice; ‘The Paracast’, David Jacobs, Budd Hopkins; Vaeni’s desire to be an opinion maker; Vaeni leading the charge against “Problems with Strieber and The Key”

The absence of Strieber’s son, Andrew Strieber; statements of support for Strieber and his ‘sincerity’; the negative review on ‘The Afterlife Revolution’ on Amazon; Raven Dana, Marla Frees, Ed Conroy, Jeff Kripal; none can defend Strieber against clear evidence of confabulation, only providing character witness; bankrupt defenses only intended to keep Strieber followers in line; Unknown Country as dying enterprise; death of the forum; movement to Facebook and Twitter to promote content

Dysfunction in spiritual groups, false motives; reciprocal abuse; basic organizational problems; Strieber’s unique role as deceiver: lip service to keeping question open, opposing fantasies and self-deception while engaging in convoluted self-deceptive fantasy; gut reaction to Strieber and his work: BS positioning itself as anti-BS; identifying specific forms of BS while advancing more subtle, self-serving BS; Strieber’s literary talent and intelligence providing no protection

The public harm of Unknown Country; “Problems with Strieber and The Key” and its reception; identifying Strieber’s confabulations, inferring a psychological picture; Ed Conroy’s recurring chapter titles; the disappearance of Strieber’s work; life’s cumulative disappointments; heroes who are self-refuting; learning from disappointments; the basic unreliability of people; Wikipedia on Ouspensky; philosophy as creative speculation or fiction raised to the level of art

Lacan and Lacanian psychoanalysis: infinitely unsatisfactory answers that appear to be correct; Nietzsche as preferred thinker: his voice, his originality, his insights, and the aesthetic of the heroic; all thinkers products of time and place, all become dated; Nietzsche vs. Lacan; philosophy vs. psychoanalysis; Lacan as virtuoso thinker providing appalling insights; impossible object-cause of desire; when innermost private thoughts are biggest BS; when destiny is nothing but accident; traversing the fantasy and ending up precisely nowhere; maturity of outlook

The challenge of parapsychology to psychoanalysis; Dean Radin’s experiments: consciousness vs. randomness; God, aliens, synchronicity; drawing the boundaries between consciousness and physical world; chance doesn’t exist vs. chance is all that exists

Recorded March 23, 2018

Mar 21 2018

Gurdjieff: essence and personality; Jean Vaysse, inheriting essence vs. acquiring personality; personality murdering essence, the walking dead; Gurdjieff’s examples in ‘In Search of the Miraculous’; raspberry jam; experiment left unrepeated; question as to essence and reincarnation; where Strieber got the modified notion of essence; the oral tradition; essence and the ‘solar’ level

The evolution of doctrines in founders and disciples; Gurdjieff’s attitude toward surviving death; confusion surrounding essence vs. personality, the astral body, higher centers in Gurdjieffan practice; the end of Ouspensky’s life; Ouspensky as reader of Nietzsche; eternal recurrence of the same; thought experiment in service of Nietzschean affirmation; how one copes with the death of God, the infinite on all sides; Ouspensky declaring the Gurdjieff Work a failure; the tendency of doctrines to drift; the game of telephone; the efforts of followers to appropriate and invigorate doctrine; the incoherence of all doctrines over time; Gurdjieffan essence as practical psychology vs. mystical concept; factionalism, sectarianism in Gurdjieff work, all groups; jockeying for authority, declaring lines of succession; factionalism in psychoanalysis: Freud, the first generation, Anna Freud; inevitability of fragmentation in doctrinal groups

‘Miraculous’ as snapshot of a period; changing relationship between theory and practice; the possible success of Buddhism; complexity vs. intelligibility in transmitted ideas; the problem of language; freedom to reinvent the wheel; wanting to be the Master; the appeal of mastery as driving force for joining spiritual groups; doctrine as opaque externality applied over time to one’s own experience; a doctrine’s greatest power at the epicenter of personalities; recreating the founding gesture

Politics and in-fighting in ‘spiritual groups’, character defects; the path of spiritual aspiration becoming foreign; distinct spiritual aspiration vs. inchoate desire; spiritual groups becoming a group mind; fault and responsibility for failure; Quora website; Indians worshipping the father in all caps; what people want and why they want; presuming the value of a spiritual path; recurring patterns in desire; Lacanian psychoanalysis; the Lacanian approach: frustrating fantasy formation, doctrinal identification; the nature of desire as hallucination; the unconscious

Life reappraisal, changing perspectives; drinking and emotional development; always being more than one is; a change in perspective reflecting the present moment as much as past ‘facts’; the Self as always a partial view; replacing one partial view with another; the double vision of truth and accident; being trapped by one’s inferences; Goldman’s ‘no one knows anything’; extraterrestrials having their own partial view; the impossibility of comparing one life with another, with comparing one’s life to the might have been; life as experiment that can’t be repeated; the empty fruits of self-knowledge; expressing feelings in terms of facts

Recorded March 21 2018

Whitley’s Journal – ‘Unknowncountry and Politics’ – March 12, 2018

Even a passing examination of the “Problems with Strieber and The Key” paper published a year ago (March 2017) leaves objective readers with the impression that there are serious issues with Whitley Strieber’s ongoing effort to present himself as a reasonable, authoritative voice when it comes to the ‘contact phenomenon’, for lack of a better term. The many undeniable problems with Strieber presented in the paper have been further discussed at length on the Mother recordings, which started in 2012.

Unfortunately, it is one of the features of our age that truth has no social force – not really. Indeed, while it is far from clear that it ever had any force, today especially it appears that high and low, people are free from any corrective mechanism, not only able to persevere in the face of all forms of criticism, but encouraged to do so – to the point where whatever is said or indeed proven, they are happily determined to push on in their illusions, presenting themselves as however they wish to see themselves, with all valid critiques brushed aside as mere personal attacks.

Strieber is a illuminating example. Despite decades of meditative practice, despite his carefully cultivated image as a wise, humble, and compassionate man made so through his violent, challenging, and sometimes traumatic encounters with the so-called ‘visitors’, Strieber has remained impervious to decisive criticisms of himself and of his work. In this respect, whatever his location out on the fringes of culture, he is, in fact, part and parcel of today’s culture and its inability to entertain any kind of meaningful self-examination. While Strieber has been shown undeniably to be a fantasist and a confabulator throughout the course of his career and in his role as self-appointed sage of the contact phenomenon and its foremost interpreter, Strieber continues blissfully on – sign that in this age of ‘truthiness’, even profound questions of otherworldly contact do not render one exempt.

Strieber’s latest Journal entitled ‘Unknowncountry and Politics’ (March 12, 2018) can be found here:

Ostensibly, it’s a sort of apologia for Unknown Country’s negative stance toward Trump’s election and the series of anti-Trump stories that the site has presented since 2016. The actual news stories are of little importance, especially given that Unknown Country is only a sort of faux news site. News items are often poorly written, have no real journalistic depth, and only function to supplement the site’s real content which is Strieber’s Dreamland show and his periodic commentaries on what he ‘knows’ about the visitors (as he calls them).

But this latest piece provides a clear look into Strieber’s obstinate refusal to reappraise himself and his role in light of the overwhelming work done a year ago and discussed on a variety of online forums.

Starting already in the second paragraph of this latest Journal, Strieber immediately makes an appeal to his own authority on matters alien:

As far as I am able to understand the aims of the visitor with whom I am in contact, it reflects those aims. Using my implant and given their frequent interactions with me, I think that I am providing here a reasonably accurate reflection of their positions. I do know that there is no other public person in the world with a relationship like this, which is verified both by the presence of the implant and the wealth of testimony from others about their own direct encounters with the visitors when at my cabin or elsewhere. This testimony, with named witnesses, is in my books and the video of the attempt to remove the implant is on my YouTube channel.

I must say that I now thank God that I followed Anne’s advice and didn’t persist in my attempts to have it removed. Over the 30 years it has been with me, I have gone from being horrified by its presence to accepting it to now using it as what has become an indispensable tool. without it, I could never have reached the depth of knowledge about the visitors or relationship with them that I have managed to reach. Even though it is just the surface, I am at least informed enough to know that.

It is no “tracking device” but rather a node in a breathtakingly sophisticated communications system. To have the use of it is a remarkable thing, and I am learning new uses every day.

One thing that it has done is to enable me to crystallize exactly what the visitors I am in touch say they want from us and what they say they are doing here. Now, I don’t have this in writing. I have it through the implant, and therefore it must always be to a degree held in question. But only to a degree. I believe that what I will say here is reasonably accurate.

There is an obvious problem here, and it’s made possible by the same sort of glossing over the details that Strieber routinely engages in. Strieber’s account of getting his ‘implant’, which he has repeated many times in interviews and in print, consisted of two human beings (a woman and a man with a beard) who showed up while he was dozing, who rendered him unconscious. And after they left, he felt a discomfort in his ear and observed something in the same ear which either moved around or turned his ear red under certain circumstances.

Supposing Strieber’s story about the two human beings showing up is true, and supposing they put something in his ear – how does it follow that this is an alien implant? And how do any of Strieber’s claims to knowledge about what it is, how it works, and what it allows him to do follow?

In fact, the details about Strieber’s implant have always been sketchy. There is purportedly a video available on his Unknown Country site showing a Dr. John Lerma attempting to surgically remove it, before it purportedly moved away deeper into the ear and away from the scalpel. Certainly strange behavior for a foreign object embedded in an ear. But how does anything else follow regarding Strieber’s knowledge of this ‘implant’?

What one sees in Strieber’s appeal to authority here – he has reliable inside knowledge about the alien question because of his implant, and he has reliable knowledge about the implant itself – is an element of fantasy. Strieber has claimed in the past he was able to ‘see other worlds’ as result of his implant, but the details here have been vague and had little place in the rest of Strieber’s body of work, and again it should go without saying: this object was put in by two human beings who spoke English (according to Strieber’s account).

When Strieber’s Journal entry continues, he delivers moral lessons about the visitors that he uniquely is able to know (thanks to being who he is, Whitley Strieber, and thanks to having the implant):

First, they are indifferent to our various beliefs. They consider belief to be the lowest level of consciousness. In other words, they don’t care if we are left or right wing, centrists or whatever, and our religious beliefs are something they won’t interfere with. They do react with interest when one seeks toward a higher level, such as that of finding one’s inner teacher.

And this, in large part, is what Unknowncountry is about: we want to stimulate your curiosity and urge you toward new questions. This is why Dreamland and the Experience are as they are, and why our news section concentrates on real questions about the enigma of the universe.

In terms of human life, they have four areas of interest. The first is that people become aware that they have souls and that their souls are why they are here. The second is that we have as much freedom as possible, so that we can live life as deeply and richly as possible. The third is that we be good stewards of our planet so that we can continue to survive. This means that we must respect the needs of nature as well as our own, and balance the two. The fourth is that we help one another.

Of course, Unknown Country has never been free from political partisanship – and that partisanship has always been Whitley Strieber’s. Strieber was in favor of the Iraq War, citing abstract historical reasons involving the need to prevent the rise of another Hitler. Then like so many, after the debacle of Iraq was apparent, Strieber backpedaled his support, stating in a recording that he knew it would be a disaster. Strieber has also been consistent in his Cold War-era suspicions of Russia, claiming on his site that he knew with certainty that Vladimir Putin’s personal goal was the re-establishment of a Russian Empire.

Strieber’s Unknown Country site has always been consistently pro-environment, treating the issue with what might be considered a non-partisan approach, criticizing officials and institutions on all sides that fail to treat the issue of climate change with urgency. But on all other issues, Strieber’s personal politics have always been reflected in the site’s news stories (without author names given) and these change with the wind, i.e. the prevailing political climate. So there is a certain hypocrisy in claiming the lofty wisdom-approach in the Journal when the site has routinely been in the mundane sense political.

More importantly, however, under the cover of this false claim of non-partisanship, Strieber is again in this Journal advancing on baseless grounds: a) his authority and credibility on the alien question in general; b) a specific, detailed knowledge of what the visitors want – what they think and feel and want for mankind – on account of what? Nothing precisely.

It was well established in “Problems with Strieber and The Key” that from the beginning, Strieber has been imbuing his visitors with a sort of hermetic presence taken directly from his own experiences in the Gurdjieff group, as well as his own understanding of very Catholic notions of sin, the soul, and so on. Moreover, his own personal philosophical perspective based on a kind of moral naturalism evident from his earliest fiction (‘The Hunger’, ‘The Wolfen’) in which the supernatural has a function in the natural world heavily determines what he ascribes to the ‘visitors’. It’s worth noting that this vision of Gurdjieffian, Catholic, moral naturalist aliens shows up nowhere in other contact accounts whether those published by John Mack or anywhere else in the literature. One has to ask what is more likely: that the Grays happen to be Gurdjieffian Catholics with Strieber’s moral naturalist worldview or that Strieber’s unique vision of the visitors belongs to Strieber himself and arises automatically out of his intellectual influences.

But Strieber, the man of self-knowledge – the man of world-unique perspective thanks to his ‘implant’ and his lifetime of experiences – never asks himself this question.

When you live in both worlds, as I do, you cannot imagine how much you want all souls to soar. It is a desire deeper than blood that your fellow man will ascend into ecstasy. You end up unable not to love every single person, even the cruelest and most terrible, even those who oppress you personally. You love all, without judgment and with much hope. […]

I can do nothing about that, though. I have been disempowered by the very fact that I claim relationship with the visitors. I am without force in the larger world, a curse that oppresses me deeply, for I do have a blueprint that would preserve our planet and provide us with many future generations here.

It is my burden to know this and be unable to act on it beyond the little bit I can say here. My only response is to bow my head before the greater power that we all serve and come in my heart to shantih, the peace beyond all understanding.

And so the public lament continues with Strieber’s claims to victimhood.  Strieber has a ‘blueprint’ for making the planet survive and for humanity to reach spiritual enlightenment – which if only he weren’t so marginalized, would bring about Heaven on earth.

It is a profoundly sad thing to see a man who has demonstrated intellectual sophistication in the past continue to sing this particular song. The best one can say is that it is human nature at work – a human nature that is, despite all our hopes, not transformed or moved one jot by years of purported alien contact.



Feb 24 2018

Contact/disclosure producing a Copernican event, decentering Mankind; the range of possible contact/disclosure scenarios; mankind’s origins, confronting a demiurge; essential vs. cultural changes; religious impulse: UFO cults, Strieber, prayer-as-petition; transhumanism, transgenderism, scientism, the internet as steps toward the Grays; scales of evolution, comprehensibility; impossibility of contact at certain scales; contact a crisis for humanism; contact as natural disaster

Consciousness as wild card in contact; podcasts as oral history; mental contact with UFOs; ‘knowing’; telepathy in contact accounts; separating consciousness from metaphysical and mechanistic descriptions; daily phenomenology of consciousness as blind-spot; feeling of being watched; consciousness as events of knowing; identical twins separated at birth; genetic affinity, physical bases for events of knowing; reincarnation stories; sightings, dreams as sensory modalities of knowing; the Grays as identical ‘twins’; disruptions caused by contact with the ‘knowing’

Leibniz pre-established harmony, identity of indiscernibles; one-electron universe; H. Moltke’s final philosophical position: thought has extension; spatio-temporality of thought, geometrical perception underlying logic; weaknesses of dualism present in all causal accounts; events of ‘knowing’ being non-causal; thinking as essentially causal method; Nagarjuna and non-existence of causality; concepts organizing experience; Stephen Mumford, causality as God; refuting causality at the level of thought vs. experience; disruptions beyond thinking

Parmenides, Heraclitus, complementary perspectives; eternalism, presentism; antinomies as products of thought; antinomies generated by spatial perception, handedness; no way to arrive at sense of sight, experience of senses through thought; what thinking looks like for those engaged in ‘knowing’; the Grays’ inability to understand clocks; human culture as response to fundamental limitations, e.g. what others are thinking; limitations inherited from evolutionary biology; different biologies producing different unknowns, different cultural forms

Known unknowns and the inability to conceptualize other senses; ‘Knowing’ in human populations, inability to conceptualize ‘knowing’, overlap between ‘knowing’ and thinking; thinking as subsidiary enterprise; psychoanalysis and the unconscious; self-consciousness always already a response to social limitations, philosophical introspection as species thereof; phenomenological experience of the individual already socialized, organized; romanticizing individuality

Impossibility of comparing species; biologies constituting separate universes; superior vs. different; aspirational context framing discussions of contact; philosophy as confrontation with unknown, unknowable; confusing greater abilities with omnipotence; the ‘Dune’ series; shifting the locus of thought, ‘knowing’ from the biological individual; precognition as result of affinities with environment, others; underdetermination, overdetermination; sky’s the limit for speculation

Recorded February 21, 24 2018

Feb 15 2018

Parmenides, Heraclitus, choosing sides; the achievements of antiquity, the question of Time; Kantian antinomies; the possibility of multiple ontologies, empirical verification; Hegel and truth in stages

Whether past, present, future exist; Time as decompleted present, dissipating; past not existing, future never arriving; skepticism and fundamental ontologies; the ‘there is’; iterative skepticism (systematic doubt) vs. skepticisms of antiquity; American pragmatism, the recourse to other criteria (utility, meaningfulness, etc.); sidestepping questions; the spectrum of the pre-socratics, classical skeptics, pragmatism; philosophy as pursuit of questions even to the point of impasse, horror

Ancient Greece as alien world; appropriating pre-Socratics, classical thinkers as natural philosophers; contemporary place of philosophy, neurotic disdain for philosophy; taking outmoded philosophical positions

Philosophy re-emerging due to UFO disclosure/contact, parapsychology research, the simulation argument: simulation vs. Copernican principle; the Unknown; fantasies in the present about what is known in the past; a body of knowledge as human constant; the cultural psychological function of a body of knowledge; removing fundamental anxiety about the Unknown; the Unknown as unbearable; faith in the rational and the joy in discovery; detective stories; the expectation that every mystery has a solution; ‘The Colorado Kid’ by Stephen King

Bodies of knowledge creating artificial closure; world geography and elimination of the unknown; knowledge in every direction; holes in our knowledge: dark matter, quantum theory, consciousness; knowledge being infinite in principle; the relational nature of knowledge

Death as the central unknown; contemporary culture and death; oldest evidence of culture centering around death; death at the origins of philosophy; Camus: suicide as philosophical problem a dodge; modern philosophy as dodge; human developmental model as analogy; personal mastery over environment, mastery through knowledge; origins of Western philosophy: Number and Logos

Candles in the dark; the infinite non-qualitative expanse; LSD in the forest; arbitrariness of the senses; nearness of the expanse; Heidegger’s clearing in the woods; the arbitrariness, contingency of limit-experiences; whether one ‘escapes’ reality; the royal road to Truth, groping in the dark

Pragmatism and theories of knowledge; Pragmatism and science, rejecting the Unknown by silencing questions; Western metaphysics as indirect willingness to confront the Unknown

Fundamental philosophical questions: justification of existence, something or nothing, why vs. what of being; treatment of these questions in antiquity; doing a history of the concept of consciousness; consciousness as catch-all term; life without a concept of consciousness; Alan Watts: reality isn’t physical, reality isn’t spiritual, a struck gong; Platonic forms; the assumption of continuity in the history of philosophy; the separateness of philosophers

The complexity of human beings; human beings as artificial intelligences; the complexity of communication; the cathedral vs. the anthill; a mystery confronting a mystery; pursuing the mystery without certain outcome; intrinsic falsehood of meta-solutions; drawing boundaries around the complexity; invisible aspects to human civilization; Wittgenstein and the ‘that the world is’; physicalist mysticism, evolution, modern scientific findings; chance and determinism coinciding; classical antiquity; the endless novelty of the world preceding any conceptuality; adopting radical new orientations to a given body of knowledge

Recorded February 15, 2018

Jun 09 2017 – Whitley Strieber series: Reaction to “Problems with Strieber and The Key”

Whitley Strieber, Jeremy Vaeni, bad faith; criticizing Strieber equaling anti-Semitic neo-Nazism; daring to question the Great Man; bad experiences with Strieber; Strieber’s Journal “Attacks on The Key”; Strieber’s self-parodizing; Strieber as omnisicient; Robert M. Price, Bible Geek’s take on “The Key”

The Master of the Key’s delivery; speaking at the speed of thought; the ‘true encounter’ as a mental event, as imagination; Strieber’s Blue Book; Strieber, Vaeni bellyaching and hypocrisy at UFO world existing as ghetto; investment in Strieber as authority; Strieber and Vaeni discouraging followers from reading paper; soft religion at

Strieber’s narcissism; self-creation of Strieber as unique figure in world history; invention of personal mythos; Strieber’s self-serving ‘tells’ in writing; passing over self-serving statements in silence

Strieber profoundly unaware of his own work; Strieber as author as separate persona; dubious background of “The Path”; imagination as distinct cognitive mode; imagination marked by multiple orientations to ‘events’; Strieber taking from Ouspensky; Strieber’s Joseph Stein story; Strieber’s capacity for dissembling, mental flexibility; Strieber’s multiple versions of the ‘true encounter’

Reading for entertainment vs. reading critically; Vaeni and as enablers; ad hominems, arguments to authority; simultaneously claiming a hyperdimensional encounter and a word-for-word transcription; Strieber backpedaling, saying never made truth-claims about the encounter

Jeremy Vaeni, UFO jihadi: hypnosis, Budd Hopkins, David Jacobs; scorched earth on other frauds, refusal to see Strieber as confabulator; censorship of “The Key” saga as nonsense; Vaeni, absence of integrity; as ghetto within the UFO ghetto; victimhood cult in UFOlogy,; taking the time to untangle Strieber’s confusions

The quiet blessing of Strieber’s marginalization; Strieber in a disclosure scenario; separating UFO issue from one person’s BS; taking Strieber’s texts as texts; lack of critical academic work on Strieber; Kripal taking themes from Strieber

Strieber’s disingenuous defense; tying criticisms of Strieber to holocaust denial; Jeff Rense; the hypocrisy of the outcasts; cumulative argument in “Problems with Strieber and The Key”; Strieber rooting the text in an actual event, denying it later; Strieber having it both ways, advocating multiple positions as caveats to avoid criticism

Underlying contempt for his readership; the fantasy of being righteous crusaders, victims in a cause; Strieber’s paranoia; Strieber’s fantasies of Nazi diplomats; the question of Strieber’s real experiences; “The Conversation” as a text; the lack of natural reaction of the “Whitley” character in “The Conversation”

Strieber nearing the end of his career; now an authority on the afterlife; channeling Anne Strieber using his own words, concepts; neither belief nor debunking but pointing out human BS

Recorded Jun 09 2017

Strieber’s absurd defense with comments by his fans: (Comments by paper’s author all subsequently removed by Strieber or webmaster)

Nov 27 2015

Impending doom and personal despair; the freak show and the missing ideal; dropping IQs in France; failure of collective response to political problems; omnipresence of stupidity; WW3 and Syria; propaganda on all sides; Notes from a Dying Planet video diary; ISIS as exciting invitation for genocide; ISIS conquering the world, wild ambition to be saluted; climate change

Climate science and its motivation; population reduction, eating insects, bunkbeds; why climate change is even discussed; ‘The Key’ and rapid climate change, global reset mechanism; computer models and assumptions; ‘climate denial’; past warnings: Manhattan underwater by 2010, global cooling; climate mania vs. Jim Sparks’ slow destruction of climate; abductee literature and repeated warnings

Another Key-like scenario: Atlantis being real; being followed by government forces; NYC underwater; the relationship of the ‘visitors’ to Time; possibilities experienced as realities; a greater domain of the Now; an abductee told to be ready who died; visions given by visitors that do not occur; outright deception as possibility

The absence of any absolute Now-point; brain function, relativity; the Now as point vs. overlapping future and past time-cones; disaster scenarios sparking knowledge of mortality, triggering evolutionary change; the burdens of expecting the world to end; disaster scenarios pleasing to everybody

Living a peaceful life vs. spiritual development; aging, energy, and creativity; organs starting to fail at thirty; physical change driving creativity; the writing of 20 year olds vs 50 year olds; Casanova and the wisdom of old women

Patterns of enlightenment, artistic production; youth and old derivative material; Gurdjieff work, the subjective sense of Time; the amount of newness to experience; the benefits of travel; hard drugs vs. deadening of experience

Putting yourself in disastrous situations to gain stimulation; daily life vs. artificial organized spiritual practice; customer service jobs and MLK, Jr.; releasing patterns in certain enlightenment traditions

The future: cubicle slave or zombie apocalypse

Recorded Nov 27 2015

Aug 03 2015

Skype issues, lousy wine, Buddhist podcasts; Daniel Ingram, arhat; rediscovering the tradition; practical and actual Buddhism; how the West has absorbed Buddhism: religious and ritual-oriented vs. convert counter-cultural Buddhism; the new mainstream: meditation for stress reduction, increasing productivity; Science and its one-sided relation to Buddhist tradition; cultural mixing as clusterfuck

Contrasting Buddhism’s spread with Christianity’s spread; Buddhism meeting the New Age culture, laboratory science; submitting Science and Buddhism to scrutiny; thinking is not mainstream; academic philosophy, modern art, jazz music; the question of the audience; when a tradition becomes self-reflexive

Early Buddhism and relative degrees of corruption; philosophical developments in later tradition; increases in obscurity over time; comparisons to Western tradition

Buddhism of Bhutan, Drupka Kunley; the ‘thunderbolt of flaming wisdom’; crazy wisdom; the 84 Mahasiddhas; Shambhala Buddhism, Chögyam Trungpa

Buddhism as template for Christianity; Buddhist missionaries, colony in Alexandria, Egypt; Michael Roach, Thomas Merton; Buddhist parallels to Sermon on the Mount; asceticism as social development; early Greek philosophers meeting gymnosophists; Indian milieu of early Buddhism; problems with historical Buddha, Jesus; separate origination vs. cultural diffusion; the need to keep academic disciplines separate; belief in historical Jesus sustained by academics formerly or presently Christian; Bart Ehrman and the limits of paradigm

Buddhism’s pragmatic experimentalism; Buddhism as science; Buddhism’s non-theism; members of other religions encountering Buddhist/meditative practice; avoiding distortion

Recorded Aug 03 2015

Aug 01 2015

Meditation, truth pursuits, and loneliness; rejoining the Gurdjieff group; compartmentalization in everyday life; experience as shared experience; the dangers of isolation in meditation as lifestyle; lessons learned in their own time; human life social by definition; loneliness outside of everyday experience; experiences formed and thoughts conceived always in relation to some Other; suffering in silence; toxicity and poison, hatred and malice; nightmares, when suffering has nowhere to go

The Fix Magazine; reasons for addiction, experiments with rats; lack of stimulation compensated for; the war on drugs and decriminalization; the meaning of terror: the last bottle empty; tension and lack of sympathy

War as basic mode of human relating; thoughts and feeling calculated by cost in social games; lack of fellow feeling as basis; confusing being emotional with being emotionally connected with others; ‘Don’t bite my finger, look where I’m pointing’

An explanation for Strieber: failure to produce unambiguous evidence earlier in his career meant only apparent honesty and earnestness grounds to accept his information; this itself being an inducement/encouragement to evolve in the direction of more efficient group communication

The nature of human populations, whether they lie and hallucinate to such an extent that no testimony can be accepted; violence done to abductees; the internet skepticism movement, its violence; disdain for ordinary people, the satisfaction of perceived superiority The intensification of fight-and-fuck as human beings near the end; the strep throat anecdote: feelings not possible in given social combinatorial matrix, loneliness, dukkha

The early history of Buddhism, the question of original meaning; educated instincts; Greco-Buddhism and the Greek toga vs. Buddhist robe; Western civilization vs. Indo-European civilization; ancient Greeks in Egypt and Buddhist interest in ancient Egypt; Buddhist missionaries, monks in Egypt; Christianity’s debt to Buddhism; assumptions about the historical Jesus, Buddha; problems with translations vs. adherence to tradition

‘Jayarava’s Raves’ blog, ‘Form is emptiness’ as corruption; French post-structuralist attentiveness to language; language reflective of a living mind; the error of History; Paul Veyne and belief in antiquity; the transformation of religion by writing ca. 100 BC; the creation of holy texts, believed as they are created; the midrash form of exegesis

Disruptive potential of true history revealed; abductees given different mythologies; lesbians with strap-ons and professional ‘searchers’; observance of Buddhist teaching among self-described Buddhists; secular skeptical Buddhists; British intellectual chauvinism against the French, French against the Americans; cartoonish Anglo-American reaction to French philosophy

Personal resistance to other traditions; violence against the Other; affinities between Buddhism and post-structuralism: dependence on ‘causes and conditions’ and lack of inherent existence parallel to post-structuralism: structure as differential system with spatial and temporal dimensions, no ‘outside to the text’

The ISAAC/CARET material: how the CARET material could work as language; the signifier and the (cognitive) signified

Recorded Aug 01 2015

Jun 27b 2015

Customer service success stories: raccoons, hostages, sores, Keanu Reeves; putting homosexuals on the moon; defecation on a dare; the nature of people and of the world; obese albinos, Abe Lincoln in drag; midgets in wheelchairs stealing food; pregnant women wandering barefoot and bewildered; the Monkees and the Gays; hot dog phobias; sex advice to kids; chronicles of such events

Cascading craziness, writing books; the American question; innovating depravity; Lord Niripo and the Vietnam War, Monkubot; hypnotherapists wearing oven mitts; Russian nephews; the aliens show up; fleeing the country, the bucket being full, writing

The Crowley book, the marketplace; literary violence; ‘Failures of God’: orangutans trained as prostitutes; the Internet,, academic literature; academic conferences; tactical repositionings; bad academics and social practice: insider/outsider, mimicry and mirroring; the professionalization of philosophy, the economics thereof; the problem of institutions; social change and the analogy of erosion; the desire to lead as symptom

The number of angry people; waiting for collapse; minimal energy expenditure; History and the new; protests allowed precisely because they are not threat; what catalyzes social uprisings; people dying in snowstorms; collective delusion and the truth amid the general falsehood; concision as enemy of truth; alienation vs. abandonment and the lumpenproletariat; political quietism; the swayable; protecting against revolution a tacit acknowledgment of its possibility

Recorded Jun 27 2015