Communion

When I first read Whitley Strieber’s book (“Communion”) in 1987, I didn’t pick up the huge hint that Anne Strieber had implanted into the title. In fact, it wasn’t until this morning that the penny finally dropped. What was I thinking it was about for all these years?

The sharing or exchanging of intimate thoughts and feelings, especially when the exchange is on a mental or spiritual level.

We are so used to thinking about the Eucharist rite of the Roman Catholic Church that we completely miss the point that Jesus was trying to impart to all humanity: communion.

5 And when you pray, do not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners to be seen by men. Truly I tell you, they already have their full reward. 6 But when you pray, go into your inner room, shut your door, and pray to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you. 7 And when you pray, do not babble on like pagans, for they think that by their many words they will be heard.…

Berean Study Bible (Matthew 6:5-7)

Whitley goes on to explain that the usual process for humans is to perceive the exterior effects, while the ‘visitors’ seek to be part of the interior motivation. And only by having both can we succeed in life. (IO) It is a binary world after all.

To me, this communication, coming just as I was finishing this book, meant that they want deeper communion—in fact, that there is a demand there, although a gentle one.

They are not going to force anything, and there is also an element of play involved. Thus, the use of a child’s toy that represents a lethal weapon.

Back at home the next night, I felt regret for the conditions I had placed on the entity. Again, I asked for guidance.

The next night, things returned to normal. Before the early morning meditation, there sometimes appears hanging in a line on the window beside my bed a series of hieroglyphics. They are not Egyptian and are generally only there for a moment. I do not understand them, and so far I cannot say that I have seen the same sequence twice. This happens only a few times in a year, and it happened that night. What it signifies, I don’t know, but as soon as I saw it, I went to do the meditation, which became so deep that it was as if I was sitting in another world and in this one at the same time.

I let my body be open to the need I sense is there.

If I had continued to refuse, would the plea have become more forceful? Would the gun have become some sort of genuine threat? It’s a question I cannot answer. I can only forge on, trusting myself and the visitors as best I can, never forgetting that communion is not about doing something new, but accepting something that has always been part of human life by bringing it into conscious awareness. When we do this, there is an exponential leap in richness for both sides. I know this because, on October 16, 2019, I finally allowed entry while I was in full consciousness. Not only that, I managed, quite by accident, to record the moment in audio.

As I’ve said, despite years of trying, I’ve had very little luck with video. On the afternoon of the 15th, I happened to see that there was such a thing as a “sleep recorder” app that records sounds made while you sleep. I thought that maybe I could experiment with this. When the evening of the 15th arrived, I sensed that the visitors might make a close appearance—not necessarily physical, but very close. After an extremely deep 11 PM sensing meditation that lasted the better part of an hour, I went to sleep. After the 3 AM meditation, as I was falling back to sleep, I felt weight come down onto my legs. Unlike what happened with the vesica piscis, I felt within me a calm sense of welcoming. I was open. Then I fell asleep.

In the morning, I listened to what the sleep recorder had picked up. To my astonishment, amid the predictable grunts and snores, there were some words. Just after 4, I say in a sleep-dense voice, “What is that?” Then, a second or so later, still coming up from sleep, “Oh, Mature.” Another few seconds pass and I say in an entirely different voice, rich with pleasure and anticipation, full of sensual joy, “Teach me, Mature.” A short time later, there is a little sigh that does not sound like me. It sounds feminine. A sound expert has analyzed it, although not too deeply, and also feels that it is feminine. But there was no woman there.

Or was there? After about fifteen minutes of silence, I am heard grieving for Anne.

Let me explain what I understand of what happened. First, the use of the word “Mature” as a name. I think that it is used in place of “Master” because that word is too ego-charged. My sense is that the visitors prefer a word like Mature, which indicates somebody who has no need to drop into the physical world again. In other words, what we would call an ascended master.

Except for the sigh, the entity never makes a physical sound. In my experience, there have been almost no physical words. “Have joy” and perhaps a few others. What I remember is a sense of intense intellectual contact causing pleasure that was almost sexual in nature. If you can imagine an exploration of ideas so beautiful and intense that it was like a form of spiritual sex, that might be in the direction of what I felt.

I think that this whole book might have been examined in those few moments.

Strieber, Whitley. A New World (pp. 219-222). Walker & Collier, Inc.. Kindle Edition.

The Gospel of Philip calls this the Bridal Chamber

The chief sacrament of the Valentinians seems to have been that of the bridal chamber (nymphon). The Gospel of Philip, a probable Valentinian text, reads:

There were three buildings specifically for sacrifice in Jerusalem. The one facing the west was called “The Holy”. Another, facing south, was called “The Holy of the Holy”. The third, facing east, was called “The Holy of the Holies”, the place where only the high priest enters. Baptism is “the Holy” building. Redemption is the “Holy of the Holy”. “The Holy of the Holies” is the bridal chamber. Baptism includes the resurrection and the redemption; the redemption (takes place) in the bridal chamber.

As Sophia was united with the Saviour, her bridegroom, so the faithful would experience a union with their angel in the Pleroma (cf. the “Higher Self” or “Holy Guardian Angel“). The ritual of this sacrament is briefly indicated: “A few of them prepare a bridal chamber and in it go through a form of consecration, employing certain fixed formulae, which are repeated over the person to be initiated, and stating that a spiritual marriage is to be performed after the pattern of the higher Syzygia.” Through a fortunate chance, a liturgical formula which was used at this sacrament appears to be preserved, though in a garbled form and in an entirely different connection, the author seeming to have been uncertain as to its original meaning. It runs:

I will confer my favor upon thee, for the father of all sees thine angel ever before his face … we must now become as one; receive now this grace from me and through me; deck thyself as a bride who awaits her bridegroom, that thou mayest become as I am, and I as thou art. Let the seed of light descend into thy bridal chamber; receive the bridegroom and give place to him, and open thine arms to embrace him. Behold, grace has descended upon thee.

Other key features of the doctrine of the Bridal Chamber included the use of mirrors as part of the decor and the idea that those who had partaken in the rituals would be able to beget children in the world to come.

(This whole passage comes from the Wikipedia article about Valentinianism.)

So, just to be clear: I am not suggesting that the ‘visitors’ are anything more than observers. But their purpose in our lives is to remind us that we are not alone in this Universe.

Open your heart to that thought and let enlightenment shine in.