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Re: Where is UFOlogy at in 2015?

PostPosted: Sun May 06, 2018 9:43 am
by elfismiles
Paul Dean: AATIP/AAWSAP, FOIA, OPREP-3 Ep. 05 (5/2/18)

Eric Davis wrote: Roger Glassel (a Swedish citizen) and Paul Dean are rank amateurs with no demonstrated professional record of success in scientific, intelligence, or forensic investigations/research into anything, much less the UFO phenomenon. And Mr. Glassel’s only professional experience is in information technology which doesn’t account for much as far as “investigations” and “research” experience goes. Glassel and Dean are nothing but hobbyist bloggers ( = an idiot with a computer and an opinion). Their attempt to smear TTSA, Luis Elizondo, the valiant DoD personnel working in the AATIP, and discredit the reality of the AATIP UFO program (no, it’s not a secret weapons program) by way of attacking the way that Luis Elizondo had gotten the Nimitz F-18 FLIR videos released is a total joke. Their attempt to FOIA the records will fail because non-exempt classified documents must be 25 years old before they can go through declassification review, there are also new FOIA exemptions, and the DoD has recent new authority to invoke exemptions to the Mandatory Declassification Review process. Mr. Glassel, not being an American citizen, simply does not know how the US government works internally...and neither does 98% of the American public. These gentlemen and their ilk simply cannot take “yes” for an answer when the US government finally provides the first official evidentiary confirmation that UFOs exist. The government’s educated and trained military personnel, military technicians, warfighters, and scientific advisors and contractors are not fools, idiots, blind, incompetent, dishonest, deceitful, nor gullible. The multi-sensor and radar platforms data fusion plus F-18 pilot and warship observers, all analyzed and synthesized into a forensic picture that Tic-Tac shaped craft are non-terrestrial because all other possible explanations were scientifically eliminated according to the scientific method. So which gullible choir is Glassel and Dean attempting to preach to?

Isaac Koi wrote: Hi Eric, I hope you and Hal are well and things aren't quite so busy for you guys at the moment (although they probably are...). I'm not really in the mood to defend Roger Glassel very much this week (and am currently enjoying gardening with my wife inglorious weather rather than focusing on ufology), but I think it is important to remember that he doesn't have the full context. He's one of the good guys really, in that he is willing to dig and change his mind if needed - which is considerably more than can be said about many in ufology. The points he posted this week just reinforce the need for Hal and others to dot their i's and cross their t's. Hal knows that I think this hasn't been done on some occasions in the last year, like the mylar balloon photo shown during the discussion of the Nimitz incident in the October telecast - which I mentioned to Hal a few days later but it took months for TTSA to acknowledge the error. Anyway, I hope you are well and that you take any challenges as a reason for explaining the work done more fully and, of course, with supporting evidence. ... 6478252585

Statement from a Senior Manager of BAASS
By: Caroline Bleakley Updated: May 04, 2018 05:28 PM PDT
One of the major successes of BAASS was in adopting the novel approach of utilizing the human body as a readout system for dissecting interactions with the UFO phenomenon. This novel approach aimed to circumvent the increasing evidence of deception and subterfuge by the UFO phenomenon in that multiple eyewitnesses co-located in the same vicinity frequently reported seeing widely different events. The evidence was multiplying that the UFO phenomenon was capable of manipulating and distorting human perception and therefore eyewitness testimony of UFO activity was becoming increasingly untrustworthy.

The BAASS approach was to view the human body as a readout system for UFO effects by utilizing forensic technology, the tools of immunology, cell biology, genomics and neuroanatomy for in depth study of the effects of UFOs on humans. This approach marked a dramatic shift away from the traditional norms of relying on eyewitness testimony as the central evidentiary arm in UFO investigations. The approach aimed to bypass UFO deception and manipulation of human perception by utilizing molecular forensics to decipher the biological consequences of the phenomenon.
The result of applying this new approach was a revolution in delineating the threat level of UFOs. ... 1160216617

Re: Where is UFOlogy at in 2015?

PostPosted: Thu May 10, 2018 12:22 pm
by elfismiles
Were Humans Used as Guinea Pigs at Skinwalker Ranch as Part of the Secret Pentagon UFO Program?
red pill junkie, Tuesday, May 8th ... o-program/

Re: Where is UFOlogy at in 2015?

PostPosted: Thu May 10, 2018 12:33 pm
by guruilla
My book Prisoner of Infinity came out.


You may not hear much about it, however; it's not a favorite in the field! :lol:

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 7:17 am
by Cordelia
^^^ :thumbsup
Good to see you guruilla!

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 10:04 am
by Pele'sDaughter
Your book is really timely for me and my daughter-in-law. We've been trying to put together theories about what UFO's really are, etc., and it's driving me nuts. I can't wait to get into your take on it! :thumbsup

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 12:33 pm
by elfismiles


Based on the best-selling book by George Knapp & Dr. Colm Kelleher, filmmaker Jeremy Corbell is launching his new film, HUNT FOR THE SKINWALKER. With distribution by The Orchard, this documentary is an intimate and unnerving portrait of the true story and events surrounding the most intensive scientific study of a paranormal hotspot in human history.

Skinwalker Ranch is now famous throughout the world. A myriad of frightening, seemingly paranormal events have occurred at, and surrounding the ranch for hundreds of years. Secrets have been kept.

In 1998 a real estate mogul and self-made billionaire, Robert Bigelow (of Bigelow Aerospace) purchased 480 acres of land in northern Utah for use as a “living laboratory” - to study the UFO phenomenon. Historically this location has been an area inundated with bizarre phenomena going back generations. Mr. Bigelow wanted answers to some big questions, and he was determined to find them regardless of the cost.

What is claimed to lurk in the shadows on this land goes far beyond UFOs. Bizarre events at a remote Utah ranch have ranged from the perplexing to the wholly terrifying. Vanishing and mutilated cattle. Unidentified Flying Objects. The appearance of huge, otherworldly creatures. Flying orbs of light with dazzling maneuverability and lethal consequences. For one family, life on the Skinwalker Ranch had become a life under siege by an unknown enemy or enemies. Nothing else could explain the horrors that surrounded them - perhaps science could.

Bigelow employed a crack team of PhD level scientists to conduct a long-term investigation into the reports of phenomena. The team was tasked to use the ranch as a base and to investigate the happenings on the property and in the surrounding Uintah basin. They were to do so quietly, and with rigor. What was encountered during this study would test the belief and reason of all involved.

The US Government's Defense Intelligence Agency (DIA) took notice and sponsored a massive study to determine if what was being displayed in this rural part of Utah was indeed “other-worldly” - and if it was a concern of National Security.. Secrets have been kept. Big Secrets.

For more than two decades we have wondered; and now things are changing. This story can now be told and will feature original and rare footage from the ranch during the time of the investigations.

“You need to be careful. You need to protect yourself. You're messing with something that's not good. You're actively hunting it. It will hunt you back. It's powerful, and given the chance, it will harm you. I've seen it happen. These things will attach to you. They will follow you. This is real. People I know have been driven mad by it. You're hunting this thing, and it knows it. You need to be really careful.” - Tribal Police Officer, Ute Indian Reservation in a conversation with filmmaker Jeremy Corbell

elfismiles » 10 May 2018 16:22 wrote:Were Humans Used as Guinea Pigs at Skinwalker Ranch as Part of the Secret Pentagon UFO Program?
red pill junkie, Tuesday, May 8th ... o-program/

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 1:39 pm
by NeonLX
Oh, hey! I'm happy to see this thread still has some life. I have nothing to really contribute...only anecdotal weirdness from when I was younger. Looks like a fantastic book, Guruilla! I'm gonna order it up.

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 3:42 pm
by guruilla
Thanks everyone; I asked elfismiles on Faceborg why he thinks the book isn't generating much interest in the UFO community; not that I expect it to, but I wanted to get his take on it, since he "is" the UFO community.

It's largely a book for people who aren't interested in UFOs or Ufology - anymore at least, because by and large Ufology is beneath their interest, I would have to say understandably.

Smiles thought it might have to do with the focus being on Strieber. I think the reason is broader & deeper than that. I mean who in the field is really worth paying attention to at this point? (Non-rhetorical question: I am curious.) Certainly not Levenda & de Longe. What's the percentage of intell/disinfo agents within the field? It's a bit like asking what's really in a Big Mac. :shrug:

All I know is the data becomes a whole lot more compelling and relevant, for me at least, when studied through the lens of psychology & social engineering, picking up where Dreams End left off with his SRI/Nazis from Outer Space series...

For those who want to know more, I did a video as a primer, with focus on Changing Images of Man and the (far from conclusive but still tantalizing) overlaps with Jordan Peterson's Maps of Meaning project.

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 3:55 pm
by guruilla
Just read this line, a perfect encapsulation of "Where is UFOlogy at in [2018]"

In the counter-intelligence world, this is what is known as a “wilderness of mirrors” – creating a chaotic information environment that so perfectly blends truth, half-truth and fiction that even the best can no longer tell what’s real and what’s not. ... a8c3a0227f

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 8:12 pm
by identity
guruilla » Fri May 11, 2018 11:55 am wrote:Just read this line, a perfect encapsulation of "Where is UFOlogy at in [2018]"

In the counter-intelligence world, this is what is known as a “wilderness of mirrors” – creating a chaotic information environment that so perfectly blends truth, half-truth and fiction that even the best can no longer tell what’s real and what’s not.

What point of view do you adopt as author: that the phenomenal world of our experience is itself a "wilderness of mirrors" where consciousness/thought/intentionality/Imagination are completely interwoven with what we call fact/objective reality, and that whatever the shadowy actors/culprits may be doing is simply another expression of this interwovenness (or, less generously, that they are self-interestedly riding on the coattails of it, which, ultimately, is also part of that interwovenness), or that there is a "real world" out there, separate and distinct from consciousness, thought, intention, Imagination, and that within this sphere of distinctions, the shadowy actors/culprits are deploying soft and/or hard technologies (hypnosis, mind control, drugs, holographic projections, etc.) to manipulate individuals and entire populations for personal/systemic gain (through the deliberate blurring of the line between fact and fiction or between reality and illusion)?

(Ideally, you would post a link to a sample chapter that clearly outlines where you are coming from on this point! :) )

Re: Where is UFOlogy at in 2015?

PostPosted: Fri May 11, 2018 11:05 pm
by guruilla
identity » Fri May 11, 2018 8:12 pm wrote:What point of view do you adopt as author

I try to keep it liminal. :wink:

I'll work on posting that sample/summary.

Re: Where is UFOlogy at in 2015?

PostPosted: Sat May 12, 2018 1:20 am
by identity
I'll work on posting that sample/summary.

Thanks! I (and I'm sure at least a few others here) look forward to it.

If your base of operations in the borderlands is evident and maintained throughout the book, then by all means provide a sample of the chapter you're happiest with, or which you feel might most appeal to an RI readership. A sample chapter (especially a strong one), while it would be unlikely to lose you any readers (who would have purchased the book sight unseen), could certainly gain you a few who are sufficiently impressed with your research or conclusions to have their curiosity piqued, and to go ahead and buy on the basis of the complimentary chapter alone.

My own reservations regarding the book would be that it zeroes in so much on deception, manipulation, and criminality by the usual suspects (and their unwitting victims) that it ignores the bigger, weirder picture (or possibly even maintains that there is, in fact , no actual weirdness apart from what is created/fantasized by the very human agents involved?). There is no argument with the notion of widespread or even ubiquitous human villainy WRT this phenomenon, but do you also go into the ways in which the phenomenon which may be—from our limited human perspective—operating in a functionally omniscient manner, and therefore intruding into our reality with (fore)knowledge of the villainous ends to which manipulative(/manipulated) human actors will put their flawed/limited/misguiding conceptualizations of the phenomenon?

Do you spend much time going into the Strieber/Kripal collaboration?

Re: Where is UFOlogy at in 2015?

PostPosted: Sat May 12, 2018 6:41 pm
by guruilla
There's a review of WS & JK's Super Natural in the appendix of the book.

I am tempted to try and answer your question directly but it's probably best to post some samples first, as you request, and then you can recalibrate your question(s) based on that.

When it comes to things outside consensus, it's very easy to lose the ground with the first tiny steps.

This is my approach with POI: not to dismiss those areas where there appears to be no rational explanation, or to turn away from them, but to keep a respectful distance and continue to at least try and apply the criteria we can agree on, and see how it may transform those criteria, by obliging them to stretch their parameters; at the same time, the seemingly impossible phenomena, by submitting to a new context, may gain an unexpected coherence (for example, what is actually possible via psychological mechanisms of dissociation?).

Anyway, here are a few samples. From the intro:

In Modern Man in Search of a Soul, C. G. Jung writes, “It should be said in passing that unconscious contents are by no means exclusively such as were once conscious and, by being repressed, have later grown into unconscious complexes. Quite otherwise, the unconscious has contents peculiar to itself which, slowly growing upward from the depths, at last come into consciousness.”

It has often been noted how specific elements of UFO experiences often appear first in fiction, only later to emerge as (alleged) fact. I think this relates to the UFO as a crucial fiction, that is, a way for the collective psyche to deal with the unknown, by turning it into something familiar, using familiar images, words, concepts, and beliefs. These fictions then become “real,” in a partial sense, because they generate their own evidence.

UFO lore as we know it began at least as far back as the 1940s, meaning there are almost no researchers or experiencers today who didn’t grow up in a cultural milieu suffused with such lore, via movies, comic books, TV shows, coffee mugs, stuffed toys, pop songs, etc., etc. We belong to those generations which have been conditioned to believe (or at the very least, to want to believe) in the UFO; even those who disbelieve in it disbelieve in something they once believed in, as kids—i.e., the idea that UFOs are physical craft from elsewhere, etc., etc.

Insofar as it acts as a surrogate for real knowledge and understanding, belief in anything at all is an obstacle to truth.
My position is now both complicated (many-faceted) and very simple: the UFO, in all its manifestations, emerges from the human psyche itself, and, in secondary but no less significant ways, in and through the body. This is not to dismiss the UFO or alien abductions as mere fantasy, however (or even phantasy), because my understanding more and more is that the psyche and the body are the twin poles of human existence, and that, to a certain extent, everything emerges through them. C. G. Jung makes this point emphatically in Modern Man in Search of the Soul:

Does there exist for the psyche anything which we may call “illusion”? What we are pleased to call such may be for the psyche a most important factor of life—something as indispensable as oxygen for the organism—a psychic actuality of prime importance. Presumably the psyche does not trouble itself about our categories of reality, and it would therefore be the better part of wisdom for us to say: everything that acts is actual. (1933, p. 72-3.)

The UFO, by its nature, is a riddle that, like the existence of God, has driven men and women to the edges of sanity to find an answer. This is why I think it’s worth giving our special attention—not as a scientific question so much as a psychological and philosophic one.

Elsewhere in the same work, Jung makes the point that it’s impossible to understand dream content without being familiar with the daily circumstances of the dreamer. While the symbols that emerge from the unconscious have some degree of universal meaning, they also adapt themselves to fit the conscious awareness of the dreamer. In other words, consciousness is the context—the only one we have—for interpreting the unconscious. I’d suggest the same of the UFO: that it can’t be approached separately from the circumstances and personality of the experiencer whose life it has entered into and/or emerged from. Generally, UFO researchers assume that the UFO represents a cosmic, universal phenomenon that is wholly external, rather than allowing it to (also) be an individual and internal event, one that can’t be separated from the inner and outer life of the experiencer—any more than an animal can truly be studied outside of its natural environment.

This idea, though it might seem radical, doesn’t actually go against even a more conventional view of the “alien” as an actual other, “out there,” because many abduction reports (and the nature of the phenomenon itself) are highly personal and individual. There are few “White House lawn landings” in UFO lore, mostly a series of intimate, often one-to-one, encounters. If you are at all interested in UFOs, and unless you are a confirmed experiencer, you have probably got most of your “information” from books and from other people’s testimonies: in other words, from narratives. Yet since the UFO is an unknown, any narrative created around it must, to some degree, strip it of its most essential and primary quality: that of being unidentified. It’s an unremarked irony of Ufology that the term “UFO”—being a means of identification—is a misnomer, an oxymoron, a self-cancelling description. What does it mean to identify something as unidentified?

From Chap 2:

While this psychoanalytical model can (and if true must) be applied to everyone, to one degree or another, it seems especially relevant when trying to understand more mystical or otherworldly experiences, such as those reported by Strieber (and interpreted by Kripal). Strieber, with his seemingly endless re-enactments of trauma at the hands of apparent “aliens,” and his countless “screen memories.” In the final section of his article dealing with alien abduction, Kripal quotes near-death-experience (NDE) author Kenneth Ring, who contends that “a history of child abuse and trauma plays a central etiological role in promoting sensitivity to UFOEs and NDEs.” Ring agrees that “such conditions tend to stimulate the development of a dissociative response style as a means of psychological defense,” and links this dissociative response to an ability to “‘tune into’ other realities where by virtue of his dissociated state, he can temporarily feel safe regardless of what is happening to his body. In this way . . . dissociation would directly foster relatively easy access to alternate, non-ordinary realities.”

Ring is careful to suggest that such “attunement” is “not a gift of dissociation itself, which only makes it possible, but of a correlated capacity, that for what is called psychological absorption.”

Hence “it is the ability to dissociate that governs access to alternate realities,” but these alternate realities cannot be explained by the psychological mechanism of dissociation. And there is more. Such “encounter-prone personalities” and “psychological sensitives” come to develop “an extended range of human perception beyond normally recognized limits.” . . . . Ring concludes, in a bold but extremely common move in the alien abduction literature, that such traumatically transformed individuals may well represent “the next stage in evolution.” [Emphases added]

From Chap 3:

A person suffering from trauma may experience what appears to be an authentic spiritual awakening. Yet the “awakening” is really a form of (necessary) dissociation to escape the effects of trauma, and entails a splitting of the psyche into a progressed (“enlightened”) part and a correspondingly regressed part. This latter is in constant need of the protection and care of the “higher self.” The progressed part then acts as a “guardian,” whose function is not just to prevent further trauma, but also to prevent psychic integration.

While dissociation protects the psyche from being overwhelmed by trauma, it also prevents the experience from being fully “integrated,” or processed. This forces the person to continuously reenact the trauma because they are unconsciously seeking “closure.” Such an unconscious process is two-fold: the individual “relives” the trauma in the form of flashbacks, dreams, compulsive self-judgments or self-harming practices, and even via physical encounters that echo or shadow the original event (such as a series of abusive relationships). At the same time, the compulsive retraumatization entails a further splitting within the psyche that allows for continued dissociation. This can be seen in how a traumatized person cuts themselves to release dopamine in the body: the compulsive traumatic reenactment being an unconscious means to bring about the relief of dissociation.

To this end, the “daimonic” or archetypal guardian will go to any length to protect the traumatized child-part of the psyche—even to the point of killing the “host” personality (suicide). Kalsched notes how the “progressed part of the personality” (the caregiver-guardian) is “represented in dreams by a powerful benevolent or malevolent great being who protects or persecutes” the regressed part, keeping it “safe,” but also “imprisoned within.” The progressed part has two faces and is “a ‘duplex’ figure, a protector and persecutor in one” (1996, p. 3). The picture this paints is an almost perfect match for Strieber’s “visitors,” whom he continues to perceive alternately as “angelic” and “demonic.” Kalsched’s description of how archetypal defenses prevent personality development closely mirrors both Strieber’s experience and his personality.
Spiritual experiences can accompany a soul-body (psychosomatic) integration; but they are more commonly used as a surrogate for it. Like sex and drugs, they can allow us to “bliss out” and further dissociate from body awareness and into mental fantasies that provide some scant bodily relief. This would be especially so if dissociation was a “trick” which the psyche learned early on, because dissociation then becomes unconscious, automatic behavior. If dissociation involves numbing our awareness of the somatic affects of trauma, it follows that genuine spiritual awakening—becoming fully embodied—would entail allowing awareness to awaken to those early affects. This is far more likely to be painful than blissful. Bliss states might appear to be leading to fuller embodiment when they are really the result of the mind using spiritual fantasies (dissociation) to release anesthetizing chemicals in the body to stave off integration (just as heroin or morphine can be used to create pleasing physical sensations). The very sort of techniques we learned as infants to protect ourselves from trauma, we then adapt as adults under the guise of “spiritual practices.” This is a very apparent danger of “spiritual awakenings” that result from trauma.
If, through the intervention of technology—and perhaps more ordinary modes of interference such as sexual abuse—it is possible to access the hidden realm of matter by attacking children’s psyches, can there be any doubt that such attempts are being made? Is there any difference between Kripal’s “safe way to shut down the filter” in the brain, and Strieber’s shattering the mirror of expectation? And how safe is this process really? Kripal asserts that “the sacred is accessed ritually and mystically primarily through the violation of taboo,” and compares this age-old tradition to the Hadron collider. The key, he argues, is that “we can only get there”—there being the realization that “matter is not material at all”—“through a great deal of physical violence, a violence so extreme and so precise that it cost us billions of dollars and decades of preparation to inflict it.”

At this point, it may be wise to state my position more clearly. I am not arguing that nonhuman and intelligent beings, similar to those described by Strieber, do not exist, or even that they don’t interact with us. And while this might seem to some readers to be the crucial question here, I consider it beyond my capacity—and possibly anyone’s—to ascertain. I am not even arguing that some of Strieber’s impressions and memories may not relate to genuine encounters with divine-infernal beings, outside of (though undoubtedly working in tandem with) his own “archetypal defenses.” This is all uncharted territory, and such hypothetical beings may very well be involved. What I am suggesting, or at least wondering, is how he, and others in similar positions, are putting together the pieces to assemble a seemingly coherent narrative that, quite frankly, does not add up?

There are two areas which I have been drawn to focus on to answer this question: the missing pieces that have been excluded—the “holes” in Strieber’s narrative created by a dissociated psyche. And, in direct response to that omission, any elements that have been added to, or superimposed onto, the picture, in order to take advantage of the dissociation and “fill in” those holes. The first question—locating missing pieces—is almost wholly psychological; the second—identifying any spurious elements which have been added—while also psychological (everything is), overlaps with the parapolitical question of social and religious engineering, namely this:

To what degree have the narratives which Strieber and other “contactees” (and mystic commentators such as Huxley and Kripal) report, and which they may well sincerely believe, been discreetly shaped by outside agencies to exploit deeper, archetypal associations in the collective psyche, thereby giving a richness of meaning to a manufactured narrative, fueling a political agenda with “the stuff of dreams”?

In other words, is there an actual, ongoing socio-political agenda using a combination of “traditional” beliefs with newly created ones, or new arrangements and interpretations of old ones, for the creation of a “scientistic religion”? The evidence for such an agenda is compelling, and it strongly suggests the psychological manipulation of individuals (possibly from an early age) in an attempt to access and harness the human potential for psychism. In the process, leaders, teachers, and spokespeople for the new paradigm (such as Strieber) are being created, from childhood on. Most disturbing of all, the basis of this (hypothetical) socio-political agenda, or at least one primary aspect of it, appears to be the appliance of trauma as the means to activate the psychic centers of the human brain, ushering in a “new evolutionary stage” for the species that (it is hoped) will act as a socially acceptable (i.e., manipulable) surrogate for authentic (full body) spiritual enlightenment.

Re: Where is UFOlogy at in 2015?

PostPosted: Wed May 16, 2018 11:01 pm
by guruilla
You're welcome. :mad2

Re: Where is UFOlogy at in 2015?

PostPosted: Thu May 17, 2018 2:05 am
by identity

Patience, my dear! :)

I had actually begun a response a few days ago, but got sidetracked (apologies for that!), and then after reading your Traditional Metaphysics and the True Religious - Encountering Charles Upton, I realized that I found a number of your presuppositions rather irksome to say the least, and as these would doubtless form part of the backbone of the book, would need to be raised in any discussion thereof, but then realized that this forum is not one in which I would feel comfortable doing so, given the hostility towards the reality of mind-matter interaction (or whatever you want to call it) on the part of more than a few participants (and I have no wish to excite into manifestation the murderous ramblings of crypto-Randyites who frequent these parts).

I am loath to spend money on a book that I feel might have an unfavourable effect on my blood pressure, but am still interested in looking through it, so I've made arrangements to borrow a copy.

While I do think it quite possible, if not entirely probable, that there is (or has been), as you argue, a program to develop an army of "psi-enabled" humans beginning in childhood and using trauma as a means to foster this "enabling," I do not believe that the area of "mind-matter interaction" is inherently anti-"authentic spirituality," and it remains today a viable of way of "getting things done" for the poor, the marginalized, and traditional peoples throughout the world (as it has been for ages). Would you deny to these people (few of whom will ever turn towards "authentic spirituality" as you define it, anyway) the possibility of healing through practices involving mind-matter interaction, when they may not have access to the appropriate medical care they may require?

Do you think that drugs and chemicals, if available, are always a better—ultimately less dangerous—option than modern or centuries-old practices based on MMI? If you are firmly against the use of MMI tools for purposes of healing, etc., by people from all walks of life, then one could argue that you are by default in favour a) of primarily medical- or pharmaceutical-industry solutions to ailments of body or mind, and b) to granting TPTB near-exclusive access to the benefits of MMI "technologies," since, if these are found to give strategic advantages of any kind, they are highly unlikely to give up deployment and further development of them (and who can stop them since everything is done in utmost secrecy?). Based on that, it is quite obvious who would benefit most from your suggestion (direct or implied) to your readers to turn away from psi-related practices!

edit: Sorry, forgot to add that since the book will likely be in my hands within a month or so, I really don't need to ask any further questions at this point. If any questions remain after I have spent some time with the book, I shall certainly raise them at that time. And I do, of course, thank you for providing the excerpts!