A familiar face

Yesterday before work, I picked up Communion and started reading it yet again. I became interested in the cover art and did some searching online for other work by the artist, Ted Seth Jacobs. In particular, I was trying to find his original (unpublished) cover art for Majestic, which had shown a soldier standing over the body of a Gray. The published version was edited in ways that Jacobs found outrageous, including messing with the lighting (Jacobs' particular area of expertise) and airbrushing out the soldier. I remembered the original painting had been published in an online interview back in the nineties, but it seems to have vanished from the Web since then. In the process of searching, I happened upon his original cover art for Transformation (later briefly used on the cover of one edition of Ed Conroy's Report on Communion), and decided to put it in this blog's sidebar.

So, after spending some time thinking about the art of Ted Seth Jacobs, and his cover art for Whitley Strieber books in particular, I went to work. Mondays are pretty easy for me, as I only have a few classes to teach. When the last one was finished, I came down to the lobby of the school.

In the lobby, there's a small section of wall that has been transformed into a whiteboard by sticking something on it. This stick-on whiteboard surface is now old and cracked, but the kids still like to draw on it. It had been clean when I arrived, but at the end of the day I found that at some point someone had doodled a face on it -- a face that reminded me of something.

If this had been the result of a remote-viewing experiment, I would have considered it a pretty strong "hit." So what happened? Subconscious telepathy, with the kid "reading" an image from my mind, or just one of those weird coincidences? Or it could be subconscious precognition on my part, I suppose, with my sudden interest in Jacobs' art triggered by the "premembered" whiteboard image. (I am very sure that none of my students have seen my Strieber books or know of my interest in that author.)

This is far from being the first time one of my students has drawn or written something that seemed to have been taken (with some slight distortion) directly from my mind. In one of the most striking cases (recorded here), I had dreamed about writing a book called Pineapples and Apple Pies -- thinking in the dream that the two terms used the same two morphemes in differing sequence, and realizing only after waking that pie was not the same as pine. The day after the dream, my student wrote, for no apparent reason, the word applepine -- explaining when asked that it was "like pineapple but the other way." (Note: This was many years before "Pen-Pineapple-Apple-Pen.")

Synchronicity: A parallel world with two moons in a book named after a year

Regular readers will know that I just recently read Whitley Strieber's 2007 novel 2012: The War for Souls. While it has a certain Strieberian charm that kept me reading to the end, it is basically a very poorly written book, and I can't recommend it. The story has to do with three versions of earth that exist in parallel universes. One of these is the earth we know. Another is a world in which the dinosaurs never went extinct but rather evolved into a race of (mostly) evil humanoid reptiles. The third is very close to our world but has several differences; they have McDonald's, for example, but it has "emerald arches" rather than golden ones, that sort of thing. (They also had no World Wars and no Communism -- but inexplicably somehow still had a Manhattan Project and have the hydrogen bomb! As I said, it's poorly written.) The most obvious difference, though, is that this parallel earth has two moons -- and "two-moon earth" and "one-moon earth" are used throughout the novel to refer to these two similar worlds.

Meanwhile, back in the real world, it just so happens that NASA has recently discovered a tiny asteroid that has been orbiting the earth for a few years, and the press is hyping it a "second moon" despite its diminutive size (just a few meters wide). I discovered this a few days after finishing 2012 when Vox Day linked to a news story about it, titling his post (qv) "We're living in 1Q84."

I knew that 1Q84 was a novel by Haruki Murakami, and that the title is equivalent to 1984 (the Japanese word for "nine" sounds like the English name of the letter Q) but had not read it and knew nothing else about it. (I read A Wild Sheep Chase years ago and enjoyed it, but not enough to try anything else by the author.) A bit of Googling revealed that, just like Strieber's 2012, it is about a parallel earth that has two moons.

Reading the Vox Day post so shortly after finishing 2012 was a coincidence, but it's also a coincidence that two novels were written within a few years of each other -- by very different authors in different countries -- but each with a year as the title, and each featuring a parallel two-moon earth. Strieber's novel was published in 2007; Murakami's in 2009 and 2010 in Japanese, with the English version following in 2011. Therefore, any direct influence would have to have been from Strieber to Murakami rather than vice versa, which seems highly unlikely.

It occurs to me that the film 2010: The Year We Make Contact -- released in 1984, just as the final volume of Murakami's 1Q84 was released in 2010 -- also has a plot that revolves around two moons, in this case two of the moons of Jupiter, not those of a parallel earth. Coincidence, or deliberate homage?

Synchronicity: Dancing with the Sister of Mercy

Late last night I was sitting in a McDonald's drinking coffee and reading The Secret School, Whitley Strieber's 1997 book about his childhood memories of attending -- as you may have guessed -- a nocturnal "secret school" with other children. These lessons took place in the Olmos Basin in San Antonio and were presided over by the "Sister of Mercy," a strange nun who did not appear to be entirely human. (For parallels in Strieber's fiction, see the secret school in The Night Church and the Sisters of Mercy in Cat Magic.)

Here is some of what I had just read, from pp. 157-160.

The result [of struggling to recall some suppressed childhood memories] was a total blank, and a return of the feeling that had worried me from the beginning, that this was nothing more than an act of the imagination, an interesting but essentially worthless exercise. [. . .]

I sat listening to the sighing leaves of the old live oak and trying to evoke memory without also bringing my imagination to bear.

I closed my eyes, thinking of the Sister of Mercy. Immediately, I remembered [. . .]

I remembered that I saw inside her wimple once, and it looked as if a giant moth was staring out at me. My whole being rocked with terror.

We would get up and go round and round, dancing. The sister danced with us, her habit whooshing in the dark. We danced the backward dance, going past the ages, deep into time. And as we danced in 1954, we joined to our dance in Rome, and to another dance, longer past.

Everything is dance, she would say -- dance of time; dance of life; dance of fate; dance of air, water, and light; dance of fire and future; history dance. Evil, love, good, hate, holy, cruel -- all the dances are the dance.

As I read that last paragraph -- dance dance dance -- I suddenly became aware of the background music that was playing in the restaurant. The line "Will I dance for you, Jesus?" caught my attention, both because of its incongruity (since when does McDonald's play religious music?) and because it synched with what I was reading. The song was soon over, but I looked up the lyrics on my phone to see what it had been, and it was "I Can Only Imagine" (2001) by a Christian pop band called MercyMe -- apparently a cover, since the vocalist had been female but MercyMe is an all-male group.

The synchronicity goes beyond the reference to dancing. A female cover of MercyMe syncs with the Sister of Mercy; and the name of the song, "I Can Only Imagine," reflects the concern repeatedly expressed by Strieber that his apparent memories may in fact be "nothing more than an act of the imagination." The song also contains the lines "I can only imagine / What my eyes would see / When your face is before me" -- which reminds me of Strieber's looking inside the Sister's wimple and seeing something very unexpected!

Synchronicity: The dead returning as moths

The cover artist was not an entomologist.

I have recently been rereading the works of Whitley Strieber, and reading some of his newer books for the first time. Among this latter lot is The Afterlife Revolution (2017), about his perceived interactions with the spirit of his late wife, Anne. (So confident is Strieber that he is channeling her that she is listed as a coauthor despite having died in 2015!) A major theme of the book is a plethora of bizarre synchronicities involving white moths, which Strieber believes (plausibly, in my opinion) to have been orchestrated by Anne as a form of communication.

Some weeks after finishing The Afterlife Revolution (and discussing it with no one), I was talking with a Taiwanese business associate of mine about a mutual acquaintance whose brother-in-law had just died. She said that the date of the funeral was uncertain (as always in Taiwan, it would be necessary to wait for an astrologically auspicious day) but that it would certainly be no sooner than seven days after the death. When I asked why seven days, she said that it was traditionally believed that the deceased person would return on the seventh day.

"You mean the spirit will come back and check on the body, or what?"

"The person will return in a different form -- most often a moth, sometimes a butterfly."

Searching the Internet after our conversation, I found many references to the Chinese tradition that the soul of the deceased returns to his home on the seventh day after his death, but nothing about the soul's taking the form of a moth or butterfly. Perhaps this is a local Taiwanese idea? Anyway, it seemed significant that the idea should turn up in a conversation so soon after I had read The Afterlife Revolution.

I wonder how common this association is? I know Aristotle used the same Greek word to refer both to the soul and to the cabbage butterfly. (By coincidence, this same species of non-moth appears to have been chosen by Strieber's entomologically confused cover illustrator.)

The million-year-old university

In my recent post The twilight of the brain, I make passing reference to the image of "a university a million years old," which occurs in Whitley Strieber's book Transformation (1988). On June 23, I happened to be reading one of the few Strieber books I'd never read before, The Super Natural (2016, co-authored with Jeffrey J. Kripal of Rice University) and found that it includes a retelling of the ancient university story, with many differences from the Transformation version. I took out my copy of Transformation to try to find the passage in question -- and found that I had opened it up directly to that very page! The synchronicity fairies have spoken, and a detailed comparison must be made.

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The two accounts

Here is the story as it is told in Transformation (pp. 108-111 in my copy, though I understand pagination varies among editions).

In 1972 a number of vivid thoughts surfaced that I now [around 1987] realize were connected to that summer [of 1968, when Strieber was traveling in Europe]. They involved a journey to a great desert. This desert had a tan sky that was so bright it was difficult to look at. It never really got dark there.

The little men took me into an oasislike setting that was bordered by tall, very thin trees and crossed by a narrow lane. Over this lane there stood an enormously high arch. One of the men with me -- who seemed very jolly and gay -- said that the arch was to commemorate "the achievements of the scholars." Ahead I saw a completely tumbledown building. It was on a cliff at the edge of the oasis and was so old that it seemed almost to have blended with the stones themselves. Beyond and below it I could see the tremendous desert.

I was told that the building was a university "a million years old." I was really very excited to go inside. We approached the building and I said, "Is it in ruins?" The reply was, "No, but the scholars aren't much good at maintenance." There was an imposing entrance, but I was taken around to a side door that was reached by clambering over sharp volcanic rocks. These stones were fearsome, and for years afterward I had a recurring dream of climbing through them and trying very hard not to cut myself.

As we approached the door we encountered two taller, thin men with gigantic, black, almond-shaped eyes. They were not nearly as friendly as the small men in blue. In fact, when they stared at me I felt naked. It was hard to be in their presence. One of them said, "He isn't ready yet." This deflated me. Things had been going so well; I'd felt very much approved. Now there was a sense of desperation. Why wasn't I ready? I wanted to go in.

The two tall beings left. One of my guides announced, "They said you weren't ready, but now they're gone." So in we went. I found an absolutely featureless corridor made of what seemed to be dark-green stone. The floors were dusty and felt like packed earth. There were doorways, and light shone across the floor from each. I was taken into the first room. Its floor was etched with a circle, and there was a large window looking out over the desert.

When I went into the circle I wanted at once to dance. There was no music, but when I danced I felt a sensation that I cannot describe. The best way to characterize it would be to call it a movement that led at once to great loneliness and great excitement. When I danced I found myself for moments inside other people and other lives. I was walking up a narrow, curved road. A portly redheaded man was running toward me. He was wearing a white toga, and my impression was that I was seeing something happening in ancient Rome.

The dance took on a great passion and intensity. Round and round I went, sailing through armies of lives, places familiar and unfamiliar. It was as if my soul had hungered for this. I sailed round and round and round, going faster and faster. I don't know how long I danced, but it was glorious.

Reluctantly, I left the university and was taken to another building. This building was a three-story adobe structure down the lane from the university. In it there was a room for me to live in. It was unfurnished. I slept on the floor. Once I woke up to hear somebody talking loudly in English. Two men appeared, both of them normal-looking. They were wearing khaki clothes that looked military. I had the impression that they were Americans. One of them had a Bell & Howell movie camera, which he pointed at me. They were standing outside the door to the room behind a white tape. The one without the camera said, "Why are they keeping you outside of the enclosure?" I replied that I didn't know, and he looked absolutely furious.

Next I was with a woman who was so pale that even her lips were without color. She handed me a piece of fruit that looked like a giant fig. She told me to eat it. I said that I didn't care to eat it. She replied that I had to.

Feeling very dubious, I bit into it. At once there was a terrible bitterness, and it seemed like my head was going to split open.

 

I was aware of a group of people, some with tears in their eyes, watching me from behind the line of white tape as I went off on my own. I found that the grass was very soft and fine, and I sat in it for a time. Then I started to return to the university, but one of the tall beings who's said I wasn't ready was there. He waved me away and I thought it better not to go. I went instead to an area of shacks made of what looked like adobe and dried tree branches. They were very rough and simple. In them I would find things like a single wooden bowl, or a discarded blue uniform. Some of the small men were there, and I was so surprised at the simplicity of their dwellings that they laughed aloud at me.

 

There isn't any more than that. 

Here's the version given in The Super Natural (Chapter 4; I'm reading an electronic edition that doesn't have page numbers).

[B]ack in our apartment on Fifty-fifth Street in New York, I had a more arresting experience with the kobolds.

It came in the form of another powerful dream. It probably happened in 1973 or 1974, but I still recall it vividly.

I was on a plateau in the middle of an enormous desert. The horizons were much too far away, as if the planet was two or three times its normal size -- or, I suppose, as if it was not this planet at all. Before me on the plateau was a narrow road, snaking elegantly through an expanse of close-cropped grass. There were tall trees, like cedars of Lebanon, in a grove off to my right. Ahead, the road passed beneath a tall triumphal arch. To my left was a squat oval building perhaps three stories tall, set in the side of a cliff. Beyond it was the immense desert view that I was seeing. The building was dark blue, and its windows had louvered awnings. The sun was bright and powerful, flooding everything with chalk-white light.

Having no idea what I should do, I decided to walk toward the building. As I went under the arch, I was joined by two small men wearing clothes that were busy with flaps, the overalls of workers. The clothes and the men themselves were a dark, iridescent blue, the same color as the building.

They drew me along to a little ravine. In it were some lean-tos made of sticks. They indicated that this was where they lived. I said, "These aren't even huts." One of them replied in a low, breathy voice, "They're all we need." At that moment, I got the impression of vast stretches of time, and how hard it was to maintain environmental balance, how you must waste nothing if you expect to survive long enough to matter. From that brief instant would later arise my own deep concern with the environment [. . .].

I asked them about the building. One of them replied that it was a university. Now that we were close to it, I could see that it was a wreck. I said, "It looks like it's in ruins." The reply, through bubbling humor, was, "It's a million years old and the scholars aren't very good at maintenance." Then they asked me if I would like to attend it.

I can remember the shocked delight and eagerness that flashed through me. I could see an arched doorway in the base. But as I drew closer, I found myself struggling through a field of sharp boulders. At that point, two very strange beings appeared, as tall as I was, very thin, with great, slanted black eyes that disturbed me very much as they bored into me.

One of them said, "He's not ready." This seemed to disappoint the blue fellows. It certainly disappointed me, and I tried to get around them, but they blocked my way. I sensed that the whole history and meaning of humanity must be known in that place, and that if I could matriculate there, I could learn the truth of us and the secrets of our lives [. . .]. I wanted to go in, and badly, but I understood that I had to obey them. The little blue men reacted with regret. They still thought I was ready. Finally, I turned away. The next moment, I woke up.

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The core story

Here is the core narrative, consisting of the overlap between the two accounts. This overlap is so substantial that these can only be read as two different versions of the same experience.

Strieber was in a large desert where the sunlight was very bright. There were tall trees, grass, and a narrow road or lane, which passed under a very large arch. At least from the time he reached the arch, and perhaps before that, he was accompanied by little men in blue.

He saw a building, built into the side of a cliff. He thought it must be in ruins, but the little men explained that it was a million-year-old university, and that the scholars weren't very good at maintenance. He had to climb through a field of sharp rocks to reach the entrance. At the entrance, he was met by two taller, thin beings with large slanted black eyes that stared into him in a way that he found disturbing. These two beings said he wasn't ready to enter the university. This disappointed both Strieber and the little men, who thought he was ready.

At some point, either before or after this attempt to enter the university, he saw some extremely simple dwellings made of sticks and understood that the little men lived in them.

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Differences

At first glance, the most obvious difference is that Super Natural presents this as a dream Strieber had in New York in 1973 or 1974, whereas Transformation presents it as something he actually experienced during his summer in continental Europe in 1968. Looking more carefully at the Transformation account, though, I see that he is careful to avoid actually calling it a memory. Rather, it was one of "a number of vivid thoughts" that "surfaced" in 1972, which he later decided "were connected to that summer" of 1968. In other words, nothing in Transformation is strictly inconsistent with the whole thing's being a dream or fantasy that he had in New York in the early 1970s.

The other glaring difference is that the Super Natural version ends when Strieber is prevented from entering the university, turns away, and wakes up -- whereas the Transformation version continues for seven more paragraphs, with Strieber entering the university after all, dancing there and seeing a vision of ancient Rome (a theme which he would revisit in The Secret School, this time placing it in his childhood), and even living in the vicinity of the university for a period of time. This seems awfully hard to square with Super Natural's "The next moment, I woke up" -- unless the narrative in Transformation is spliced together from several originally separate dreams or fantasies; he does introduce it with a reference to "a number of vivid thoughts." Apparently, by the time he wrote Super Natural, Strieber was no longer so sure that these scenes belonged together, or that they had any reference to 1968.

Besides these two biggies, there are a number of minor differences. Transformation refers only to "little men in blue," but Super Natural adds that the men themselves were "a dark, iridescent blue," too, as was the university building. In Transformation, we are told that the university "seemed almost to have blended with the stones themselves," which seems inconsistent with its being blue.

In Transformation, Strieber is led by the little men from the beginning; in Super Natural, he is on his own at first and is joined by the little men when he reaches the arch.

In Transformation, Strieber sees the little men's very simple dwellings after visiting the university, and their reaction to his surprise is to laugh out loud. In Super Natural, he sees the dwellings before the university, and the little men's reaction is to solemnly intone, "They're all we need," triggering a moment of insight which Strieber considers as marking the beginning of his concern with environmental issues. The supposedly transformative impact of this episode is missing in Transformation.