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without specifying that these apparent psycho— physical "kidnappings" do not at their deepest level violate the freewill factor, and are occasionally though not often considered to be serviceable in the direction of positive polarization. How can this be? All one really need do is conscientiously compare the respective texts, i.e. Andreasson's and Strieber's; initiated understanding will furnish the conceptual characterization of what's inevitably intuited or vaguely felt when weighing these accounts against one another. In the Andreasson case, we are always given the impression that, despite her overt fear and often terror at the sheer strangeness of the situation the beings are always doing something of a telepathic or quasi—physical nature to put her at ease; there is even the sense, reported by Andreasson herself, that at some deep level this is taking place in confonnance with her will and not against it, as if in some way it had been prearranged. In contrast, discomfort of a deliberate kind almost consistently characterizes Strieber's account, and he is made to feel very overtly like a specimen humiliatingly observed and manipulated. He is even laughed at. There is in Strieber's case no underlying sense of complicity, of a prearranged concordance between dimensions of the deeper volitional being perhaps belonging to the planning—boards of Dream and the intensified volitional level of the entities themselves; rather, there is something much more distressing. And that distressing note develops in the course of Strieber's writing his accounts. Rather than any a priori sense of soul—-compliance, there is evidenced a progressive, after—the—fact—rationalization as if the negative intensity of the experience were too much to bear, and the implications too stressful to contemplate. In Strieber's account we witness the astonishing (but, under the circumstances, understandable) effort to transmute those horrific experiences into an ego—positive outline. Thus Strieber with almost excruciating transparency invokes the standard "humanistic" saw to the effect that dichotomies of good—and-evil are too simplistic and medieval, truth always being some "gray" blend of opposites; in this way he shields from himself the obvious implications of his ongoing ordeal. But more importantly, he demonstrates to perfection how one procedurally "falls into the hands" of the Negative Beings and, by the self—protective mechanisms of 3rd—density psychology engineers a reversal of assurance to the effect that "good" things, developmental things positively proceed from such ordeals—thereby underwriting a posteriori through the work of his own will the things which can't be "taken back" from the memory—banks and so seem to require some cover sufficiently assuaging of any ego—damage done through that quality of helplessness dripping, like absinthe, from the bitter cup of his plain victimization. But other messages echo through Strieber's lines, much more powerful and persistent messages."Why do you hate me?"was the first expression to which he gave rise in the recovery of his initial "abduction memory-print"; he reiterates over and over, in both Communion and Transformation, that despite everything he can't overcome the feeling that "they" are totally negative, just plain evil and monstrous. Yet his conclusions, his occasional distillates of what so far he's learned insist almost schizophrenically that these entities must in some way have the "good of mankind" at heart, that through the apparent terrorism of their utterly unworldly appearance and vile behavior they function something on the order of "cosmic zen masters" (as one commentator inferred from Strieber's account) taking a hard stick to our stubborn skulls so as to crack them of their crippling insularity. As "proof of the actually liberative work they're performing, Strieber invokes the fact that owing to his jarring experiences he's "come loose" and is able to sample in waking consciousness the phenomenon of astral travel. Strieber's inventory of "positive side effects" on the whole describe a definitive list of what would be characterized in the Ra material as distinct inroads in the Negative program of conquest and ultimate Soul-capture. Like diabolical chessmen, Strieber inadvertently shows that the "spacebeings" have maneuvered and bullied his thoroughly beleaguered psyche into actively choosing the hypothesis with which they've implicitly enveloped him. He has accepted fear, for example, as a legitimate "tool" of deliberate spiritual "teaching" (which is very curious, since Strieber's hearty endorsement is prominently displayed on 23 T-Bird_Vs_The_Flying_saucers.htm This shouldn't be so heartening, if properly understood.