A New World Page 3
They think highly of us and consider that what we have to offer is valuable. Otherwise, they would not have any interest in us.
Anne named our book Communion because contact is about deep sharing not exploitation. She understood this very clearly from the beginning. As the great European empires of the 19 th and 20 th centuries found out to their cost, colonization and exploitation is a costly and unrewarding business. If this was a direction the visitors intended to take, they would have done so long ago.
By the early nineties, even though I had been more or less driven from the public stage, our relationship with the visitors did not stop. It never stopped. In fact, it has grown from the violent, confused mess that it was originally to the richly rewarding companionship that it has become.
It has been a long, hard road, though. On the evening of August 11, 2015, I lost Anne, whose brilliance and insight had guided us. Lost her, but only in a way, for when you are as deeply involved with the visitors as we are, death does not bring with it the same finality that it normally does in human experience. As I have said, they don’t function in reality in the same way that we do, and when you get close to them, neither do you. Anne and I wrote a book about this called The Afterlife Revolution, which I will refer to frequently in these pages. We wrote it—together—after she had died. Because of the state we are now in, which I believe to be new to human experience, I wear both of our wedding rings. This is to symbolize that fact that we are still together, only now possess only one outpost in the physical world, which is this old body of mine. I know that this is deeply heretical to our scientific and intellectual communities. This is because the intensity and complexity of material culture has blinded us to the existence of that subtle and many-faceted enigma we call by the single, starved word “soul.” But this mysterious and denied presence is quite real. It is not supernatural in any way, but rather part of nature. It is also where our visitors live, penetrating only occasionally into this physical level. As they come closer to us, it is going to become more and more clear that the reality of the soul is much bigger than that of the physical, but also that it is nothing like we have imagined. It is going to become inescapable that not only is consciousness in us, we are in consciousness.
As our relationship with the visitors deepened, it became inescapable to both Anne and me that the physical world is embedded in a much larger, older and richer reality. However, we cannot yet detect it with any instrument we possess. The result of this is that we deny it altogether, in part because we cannot apply any known method of discovery to it, and in part because we in the west fear that our secular freedoms, acquired at great cost from a religious dictatorship that lasted a thousand years, will be lost to that dictatorship once again if we so much as whisper the possibility that the soul may exist.
It is not the soul of religion, though, but something very different, much more real and, in the end, much more obviously part of nature. Nor is it really separate from the body. A living being is, rather, a continuity. The borders of a human being are not found along the edges of the flesh but rather within us, where there are depths that we have forgotten but can regain and, if we are to survive much longer as a species, must regain.
The visitors stand ready to help us refocus ourselves in this new way and, in so doing, make for ourselves a new world, one that will involve permanent physical survival and conscious extension into the larger reality that has hitherto been addressed only with confused belief and, more recently, denial. Doing that is what this book is about, and why it has the title that it does. Truly, a new world awaits us. All we need to do is respond coherently to them to begin what I am certain can be a journey of incredible value to us and all who follow in generations to come, of which I hope with all my mind, heart and soul there will be many.
2
An Urgent Call
Over the thirty years that I have had a relationship with the visitors, I have gotten some idea of what they want from us and have also formulated some thoughts about what they have to give in return.
The most important thing on offer is knowledge, and they are already bringing it, but mostly in very concealed ways. We need more of what they have to share.
One example of a scientist who has gained knowledge from them is the distinguished mathematician Dr. Edward Belbruno, the winner of the 2018 Humboldt Prize in Mathematics. Belbruno's books include Fly Me to the Moon and Capture Dynamics and Chaotic Motions in Celestial Mechanics. He is a consultant with NASA and also a prominent artist.
I met Dr. Belbruno in 2009 and interviewed him on my podcast Dreamland. At the time, he had never made a public statement, so he appeared anonymously. This distinguished man has since gone public with his story.
On October 2, 1991, Dr. Belbruno was driving along an isolated road in Wyoming when he found it blocked by a large object. A short time later, it rose into the air and was gone. He feels that his space trajectory research was affected on that night, and the calculations that came into his mind have been extremely useful in his work.
Unfortunately, I cannot name some other scientists I know who have gained knowledge from the visitors in similar ways, largely because their work is classified, an issue that must be considered now with the utmost seriousness. In view of the urgent need to accelerate scientific, technological and cultural progress, there needs to be an internal review at the highest levels to determine what, if anything, should remain classified at this time. Contrary to many conspiracy theories, Executive Order 13526 establishes three levels of classification, the highest of which is Top Secret. “Top Secret shall be applied to information, the unauthorized disclosure of which reasonably could be expected to cause ‘exceptionally grave damage’ to the national security that the original classification authority is able to identify or describe.”
The first National Security Act, passed in 1947, mandated that conditions that might be threatening be classified until their status could be determined. It was on this basis that the first UFO debris, which was found near the Roswell Army Air Force base in July of 1947, was classified. Initially, this had nothing to do with aliens. The 509 th Bomb Wing, stationed at the Roswell base, was the only atomic bomber wing in the world. It was also the only thing preventing Stalin from invading western Europe, which would have resulted in an allied defeat within six weeks. So the appearance of some sort of unknown flying vehicle near the base was deemed a threat, and it was classified as soon as Army Air Force authorities became aware of it.
General Arthur Exon, who was a friend of my uncle Col. Edward Strieber, told me in 1988, “Everyone from Truman on down knew that what we had found was not of this world within twenty-four hours of our finding it.” Both were at the Air Materiel Command at Wright Field in Dayton, Ohio, where the debris and biological remains were brought for study. My uncle said that the debris he had observed had properties identical to those described by Col. Jesse Marcel in a video he made in his later years stating that some of the metal they found “wasn’t any thicker than the foil out of a pack of cigarettes, but you couldn’t bend it, even a sledgehammer would bounce off of it.” My uncle told me that it was subjected to bullet tests, and bullets could not penetrate it.
Both my uncle and General Exon told me that they had been lawfully requested to give me the information that they did. They were not in violation of the law when they spoke to me. I do not know who might have made this request of them, nor would they tell me.
Since 1947, the amount of information held secret about this and many other events related to UFOs has grown and grown. The reason is, basically, that the law needs to be changed. Right now, unknowns such as the Roswell materials and biological remains can be held secret until they are not deemed a threat. The language should be that such things may only be held secret if they can be deemed a specific threat. While this change will not lead to the release of everything held secret regarding this subject, it will require the release of information about materials such as those found at Roswell, as well as b
iological remains.
The military keeps the broader matter secret for three reasons. The first is that the visitors cannot be controlled in any way. We are militarily helpless. During the period 1965–2000, when abductions were frequent events, the fact that they could neither be understood nor stopped caused an increase in the intensity of the secrecy. The fading of the abduction phenomenon has not changed this. The second is that many processes we have already learned from the materials we have obtained can potentially be weaponized, and in fact, there is a race on between Russia, China and the United States to do just this. Central to this hidden competition is discovering the secret of gravity, the mastery of which is displayed by the UFOs. Therefore, research into their motive power is held deeply secret. However, it is also true that none of the players have won this game, and perhaps it is time the broader scientific culture gets its chance to address the mystery. A good start would be for more materials and UFO footage to be released and for the National Academy of Sciences to change its opposition to granting in this field.
The third is that the visitors themselves compel a degree of secrecy because, as matters stand right now, we do not have the intellectual tools we need to communicate coherently with them. They do not do this via some sort of hidden conclave. They do it by cultural and social manipulation, and they are really very good at this.
What happened at Roswell is a good example. The crash, which, like the others, was probably more a donation than an accident, took place within thirty miles of the most secret military facility the United States possessed, at a time when it was the primary key to the preservation of freedom in much of the world. Of course the Army Air Force jumped to keep it secret. Then, when they realized what they had, complete confusion descended. Over the next few years, as the military came to understand that it was helpless before this apparent threat, the whole matter remained classified. Meanwhile, efforts to understand and make use of the secrets of the remarkable debris went into overdrive, as did our weapons research.
In other words, we did exactly what the visitors wanted us to do, which was to keep their presence secret while we caught up to them technologically. They are not interested in supplicants, let alone slaves. They want us to be independent, self-sufficient companions. Otherwise, we are more or less useless to them. Over the course of this text, I will explain as clearly as I can why I am sure that this is so. To conclude now, though, I can only say that, with the capabilities that they display, they could have invaded us and subjected us to their control years ago. I doubt that the subjugation of the whole planet would have taken them more than a week. I can easily believe that it could have happened in a matter of seconds. But it didn’t happen, and because it hasn’t, I think that it’s safe to say that they have another motive.
I don’t think that they would have spent thirty years teaching me or anybody else the rudiments of communicating with them unless they were here to do just that. I think that their motives are to contact us, communicate, and finally enter into the deep sharing of communion.
Communicating with them is not like communicating with each other. Not at all. But I think that it is essential that we turn toward them and try to engage in a meaningful way. We have never so far done this, not in all the thousands of years of history that, to one degree or another, they have been present here.
Because of the way nature designed us, we’ve overpopulated Earth, with the result that the environment is breaking down. A worldwide failure of political leadership and social will has caused us to ignore the problem for too long. It is my belief that our visitors do not want us to sink into the chaos that now threatens, let alone go extinct, which also seems like a possibility. This is not entirely altruistic. They also want something from us. If my life with them is a true example of what relationship in general will be like, then I know what it is. There will be great challenges for each one of us with whom they engage, and extraordinary rewards for all mankind if our relationship with them flourishes.
In a sense, my 1985 experience was initiatory, introducing me, as it did, to an entirely new reality that had heretofore been hidden from me. It overturned my understanding of the world entirely.
The relationship continued, and I wrote two more books about it, Transformation and Breakthrough.
In September, just a month after my wife’s passing, the visitors burst dramatically back into my life. I can’t prove it, but I sense very strongly that this was a result of something she was doing—after death.
Sometime in the early nineties, she said what I believe to be the single most important thing about the experience that has ever been said. One afternoon she walked out of her office after reading letters for two or three hours and stated rather quizzically, “I think this has something to do with what we call death.” She said this because we were receiving a steady stream of letters involving the dead appearing along with the supposed aliens. On the occasions at our cabin when the visitors came, the human dead were generally also with them.
Within two hours of Anne’s passing, she began making it clear that she still existed and was aware of this world. She did it not by contacting me, but by asking friends to call me. The first of these, Belle Fuller, had no idea that Anne was dead when, at about 9:30 in the evening, she heard Anne’s voice in her ear say, “Tell Whitley I’m all right.” When Belle’s call came, I was sitting in the living room absolutely bereft, helplessly asking her for some sign that she still existed.
She continued to make contact with me through other friends and acquaintances, never directly. By the end of the month, it was undeniable to me that she not only still existed, but that she stood ready to continue our relationship.
I think these events foretell a fundamental change in the experience of being human. Right now, we cannot reliably engage with our dead. Our whole religious journey is, at its core, an effort to ensure that the death of the body does not mean annihilation. One of the most basic changes that relationship with the visitors suggests is that the barrier between us and our own dead is going to fall. Empirical evidence will emerge that enables us to escape the trap of believing that physical life is the only life. On the other side of the wall of death, there lies a new freedom and a new life, and along with them opportunities for enrichment that are presently almost beyond imagination.
My observation of the visitors suggests to me that they exist primarily in a nonphysical state. Not that they don’t have physical bodies, they do, but they are not bound to them in the same way we are. This is why something like the Roswell donation could include bodies. They were not people but containers that people used.
It isn’t that the soul level is not also material, though. It is, but in a way we cannot yet detect and measure. Like everything, it is part of reality, by which I mean everything that is material or energetic. Secular culture is correct to believe that there is no supernatural. However, it is mistaken in dropping the parts of the natural world that it cannot yet detect into that basket simply because they have so far evaded measurement.
If you find the idea that we continue after death hard to believe—or perhaps to face—I urge you to explore the enormous literature that exists on this subject. There is an energy that we have not yet detected, upon which relationship with everything in this other reality, including our visitors and our own dead, depends.
As has been true throughout the history of science, the existence of any aspect of reality that is not currently measurable is always hotly denied. There are two reasons for this. The first is that the brain is constructed to see what it can use, not what may be behind it, which could be a very different matter. So we have to feel our way toward the truth using instruments of detection. Without the right instrument, we can’t detect something that might be quite real, and all too often we fall into the trap of denying that it is there, even when there is evidence to call this assumption into question. The second is that science has had tremendous success with the strategy it is using now, which has reinforced o
ur tendency to reject what we cannot detect as nonexistent. Why look for things that probably aren’t there when we are learning so much by studying the things that are?
From observing the way the visitors communicate with me, I have gained the impression that they do not see the world as we do, and in the most fundamental possible way. We use what I call an output strategy. Our senses provide us with a richly detailed view of the world around us. That is to say, we see what’s on the surface, but the surface is not where reality begins. We must use instruments to detect what’s beneath it. We see an apple but must use an electron microscope to observe its molecular structure, and even more sensitive instruments to detect the atoms that make up those molecules. We can extrapolate the math that organizes them, but we cannot see it. By contrast, I think that there is evidence that the visitors see the principles first, the apple only later. They use an input strategy in order to organize reality in their minds. In other words, they think the same way a machine does. That they may, therefore, be machines doesn’t seem to me impossible, either, nor does the idea that a machine might be conscious.
I believe that we are well on our way to creating conscious machines ourselves. I see consciousness as what happens when a mind regards itself, as every mind must. In other words, there is a sort of reflection of us within ourselves, and that reflection is what makes us feel a sense of self. If true, then we can certainly develop a machine that does that, and I wouldn’t be at all surprised if others in this universe have not already done so.
Understand, I don’t equate soul with consciousness. I have not only been out of my body, I have been seen by others and in one case communicated with the person observing me, so I cannot think that I am entirely confined to my body. When in that state, though, my consciousness isn’t the same as it is now. It is less informed about who I am, is the best way I can think of to express the difference I have observed.