Diagnosing the Alien Lab Monkey.

In her 1999 book The Stranger in the Mirror: Dissociation — The Hidden Epidemic, Marlene Steinberg, MD
notes that “[a]bductees have the same dissociative symptoms as the trauma survivors I see in my psychiatric practice.” From this she extrapolates that alien abduction experiences must be screen memories for sexual or physical abuse. 

Similarly, according a February 17, 2003 article in New Scientist entitled, “Memories of alien ‘abduction’ cause physical effects,” by Shaoni Bhattacharya, a Harvard University discovered that the ten abductees they studied suffered from physiological effects consistent with PTSD. 

They could be distinguished by those with “genuine” traumatic experiences by means of asking the question, “Do you wish this had never happened?” The abductees responded in the negative, asserting that despite the pain they felt that the experience was somehow beneficial to them spiritually.

I have been able to find only one study so far that examines the psychology of alleged alien abductees without the presumption that the experience is imaginary, hallucinatory, or due to false memories.

In 1983, Dr. Elizabeth Slater conducted a blind study of nine abductees (5 male, 4 female) which she published in “The Final Report on the Psychological Testing of UFO ‘Abductees.’” The nine were subject to a psychometric evaluation using psychological projection tests and the Wechler Adult Intelligence Scale for the purposes of ascertaining “similarities and differences in personality structure, as well as psychological strengths and weaknesses”. While she found them all to be diverse in character, they nonetheless shared certain underlying commonalities. Aside from an above average intelligence, they had “a certain richness of inner life that can operate favorably in terms of creativity or disadvantageously to the extent that it can be overwhelming” and a “relative weakness in the sense of identity, especially sexual identity”.  

They also have a sense of vulnerability, a heightened sensitivity in the realm of intimacy and are generally wary of involving themselves in interpersonal relationships. “Such modest elevations mean that we are not dealing with blatant paranoid symptomology,” she writes, “but rather over-sensitivity, defensiveness and fear of criticism and susceptibility to feeling pressured.”

Importantly, methinks, Slater and the other examiners were kept in the dark regarding the fact that all nine subjects recalled alien abduction experiences. After Slater was informed that these subjects were alleged alien abductees, she wrote an addendum to the report in which she states: “The first and most critical question is whether our subjects’ reported experiences could be accounted for strictly on the basis of psychopathy, i.e., mental disorder. The answer is a firm no.” She added that “while testing can do nothing to prove the veracity of the UFO abduction reports, one can conclude that the test findings are not inconsistent with the possibility that reported UFO abductions have, in fact, occurred. In other words, there is no apparent psychological explanation for their reports.”

In his article, “A Brief Review of Issues Relating to the Reality of the Abduction Phenomenon,” John Mack concludes: “It is true that abduction experiencers do show some of the symptoms associated with post-traumatic states, but these symptoms appear to be the result, not the cause, of what the experiencers have undergone.”

When we exhibit behavior such as that described by abductees of their captors — when we abduct animals from their native environment, examine them and involve them in experiments only to later return them to their native environment — we are conducting what is known as a longitudinal study or survey. In the human execution of such studies, we are often charting the natural development of individuals within a species. Sometimes we do this in order to study how individual animals change over time. Other forms of a longitudinal study can deal with studying the long-term consequences of certain changes we made in an organism. We do this by “catching” the same animals out of their native environment throughout their lives and examining them locally, in the controlled environment of our laboratories, only to “release” them again. We also subject them to remote surveillance through the tags or remote monitoring devices we have implanted in their bodies. While most of these studies have thus far been of a single generation of selected individuals, there are also intergenerational studies, and these are what resonates with the abduction phenomenon.

Given that the abduction experience suggests a higher intelligence using us as we use life forms on our own planet, perhaps we should look at the effects of experimentation on them.

In her April 2, 2013 article in Scientific American, “Psychiatry Tries to Aid Traumatized Chimps in Captivity,” Kelly Servick does just that. She introduces us to Martin Brüne, a psychiatrist at the University Hospital in Bochum, Germany, who is interested in the similarities between the minds of humans and their ancestors, chimpanzees. This interest only grew when an Austrian primatologist had him study a group of retired lab chimps. After the projects of which they were originally a part, many animals are recycled, reused in other research projects — much like was depicted in the 1987 film, Project X — and are later retired to sanctuaries. Here, Brüne found the chimps to exhibit recognizable symptoms of depression, aggression, self-mutilation, anxiety and Posttraumatic Stress Disorder.

Might it be that the alien encounters are real and the abduction experience is traumatic in its own right — that the sense of anxiety, alienation, paranoia, lack of trust among them make sense in this context? Could dissociation serve as a defense mechanism against the stress of repeated abductions?


Goblins of the Threshold.

I. Samhain.

Closing my eyes, letting go, my mind drifts, blossoming spontaneous motion pictures, as is usually the case before I slide into a dream. Relaxed and numb, I am certain I will fall asleep for the few hours I have until I have to start waking up for work, but suddenly, in the silent movie in my mind, one of them pop up. Short, slender, large head and black, slanted, almond-shaped eyes. I come out of it, then drift back into another motion picture, but again they emerge, uninvited.

Curse my unconscious.

Getting up out of bed, I pour myself a mug of coffee. Sit in front of the computer. And then I just stare off into space. Stare into the void where answers should be.

II. Just Another Paranoid Afternoon Morning.

It is the eleventh; the day before my birthday. Something feels “off” from the moment I open my eyes. Suddenly I just wake up, as if out of a trance at the snap of fingers, and look at the clock, which reads around one in the afternoon. Apparently I had gotten up, turned off my two alarms and fell back asleep without realizing it, which happens a bit too often. Either in my hand or just near it on the bed is my cell phone, which immediately struck me as odd, as I always keep it in the chair next to the head of my bed and would have no reason to have it in my hands anyway, as I hadn’t set the alarm on my cell last night. Strangest of all, I was positioned on my bed wrong; my feet were towards the head of the bed, my head at the foot. I sure as hell hadn’t fallen asleep that way. Granted, I must have gotten up to turn off the alarm, which I’ve done countless times without realizing it, but I’ve never settled back down in bed in the opposite direction. And that still didn’t explain my fucking phone.

Later, I would become disturbed by the possibility that I might have been sleep-walking, or more specifically sleep-talking — that I had either answered the phone in my sleep or called someone and had some conversation I didn’t remember. Checking my cell later on, I saw no number called or received during the time I was out. I’d had a few beers the night before, but I certainly wasn’t drunk when I fell asleep. So I just got up, made some coffee, checked the net, took a shower. Tried not to think about it, tried not to reinforce my own stupid paranoia.

And failed fucking miserably.

III. Faces Out From the Haze.

Saturday night, more like Sunday morning. No sleep aide tonight. No pill, no bottle. Back to the mattress, lain straight, I close my eyes, focusing on deep breathing, imagining a cocoon around me, and then relaxing myself from toes to the top of my head, going deeper, deeper. Just breathe. Just relax. Again I see them in my mind’s eye. Involuntarily rising up from the mental haze, this time it is just their faces staring down at me, real close up to my face. Eyes raping my eyes. Breathing deeply, relaxing further, I try to find focus on Ajna, the third eye region, but even with that calm concentration where I feel entirely compact and focused, I see one of them looking down at me, face so close its almost touching mine. Even my mind is against me. Rolling over, face to the wall, clutching the wadded-up blanket like a child, I tell myself just to go to sleep. To forget them. Just sleep without dumbing yourself down tonight. Ignore the sounds, its just the neighbors, the people upstairs, the cars outside, the plumbing, the computer. No one is there. No one is there. Fucking go to sleep.

IV. Supine.

I wake up on my back, my body positioned straight, legs together, both my hands placed on my chest, and paralyzed. I am unable to move anything but my eyes. Unless I am meditating, this is a weird position for me to be sleeping in, and even when I do meditate and eventually fall to sleep I roll over on my side or my stomach shortly thereafter. As I open my eyes, staring at the ceiling, an afterimage of a straight line blinking in my field of vision for a few moments for some odd reason, I immediately recognize how peculiar all this is, and though perplexed, I am unafraid. I move my eyes, which is the only part of me I seem capable of moving, towards the clock, but I cannot remember what time it was that I saw. Nor can I recall my dreams, though I feel certain I had more than one. I remember thinking it was a shame I had not kept my webcam recording me sleeping as I had several nights prior. I then close my eyes again and drift off to sleep.

V. They Are My Waldo.

If you ever watch South Park you may have noticed that in many episodes that have stretched out across the seasons cameos have been made by “The Vistors,” as the writers call them, or, as they are more popularly known, the Gray aliens. Its like Where’s Waldo? only in this case Waldo is short, skinny, with a huge head like an overturned egg upon which rests two big, black, slanted and almond-shaped eyes. And even if you don’t look for Waldo, he pops up out of nowhere, haunting you. Sometimes these cameos are blatant, but more often you’ll find them hiding in the crowds or in the scenery.

Well, for the past few months this is precisely what my head has been like when I’m lying down trying to go to sleep. As is always the case, pictures emerge out of the haze of my mind as I am on the bridge of sleeping and waking; sometimes these images are in color, sometimes they manifest in this crisp, vivid, opaque kind of quality, as if I’m viewing it all through a pair of dark sunglasses. Often its scenery, sometimes people; sometimes freeze-frames, sometimes there’s movement. So I’ll be letting my mind go and drifting calmly off to sleep when out of nowhere one of the Grays will appear, walking around, and they will look dead at me like some character on television that suddenly looks back at you from within the screen and you get the startling sense that the character is real and can actually see you. As can be expected, this freaks me out and I bolt awake, physically bolting upward, only to try and fall asleep again, often to only have it happen again.

To be entirely honest, I prefer this to what was occurring maybe a month or two ago, when I could not lay my head down into the pillow sober without seeing, within my mind, images of a group of Grays looking down on me from real, real close-up. I always sleep on my side or with my face down in the pillow, rarely on my back, so the fact that I always saw them looking down on me from a supine position shocked me even more; despite the fact that these were before-dream images, it felt as if I was actually there, real-time, on my back, despite the fact that I most certainly was not (or at least at the time, I can say with confidence). I really would have hoped that after all these years the sight of their faces would not haunt me so; that they would not be so very entrancing and yet simultaneously frightening.

To some things, it seems one can never become desensitized.

UFOs and OBEs.

After speaking with my mother on the early morning of September 29, 2001, I learned that she was taking one of our horses to the vet due to its peculiar swollen eye and later, in the evening, her and my two sisters were going to see Sylvia Brown. Just as she was about to leave around ten, I finally went up to my bedroom and crashed.
As I rested on my bed, the familiar paralysis crept up on me, the volume knob on my senses seemed to turn down to zero, and I felt my subtle body drifting from the confines of my skin and sinking down into the otherworldly black void. Struggling to reattach to my body, I focused on a “whirring” noise I could hear as if from underwater, using it as the auditory equivalent as a rope by means of which I could pull myself back together, quite literally as it seemed. Once I met with success, I lifted my head, looked around, listened and discovered that the whirring had been coming from my computer, which I had left on in the midst of writing an article. I then went to sleep. 
Around quarter to eight that evening is when I next awoke. I found that my computer was reading an error on the screen and my keyboard wasn’t responding. I rebooted it but had to unplug the keyboard and plug it back in to get it working again. 
Heading downstairs, the quiet house suggested my mother and sisters were still out. I found my father asleep on the sofa chair, out cold, a strange movie on television. When he woke up as I came down the steps, I asked him if for any reason him or my mother had come in my room and fiddled with my computer as I was sleeping. It was a dumb question, and it didn’t surprise me when he told me they had not. The electricity had clearly not gone off, either.
Pouring myself a mug of coffee, I then put on my shoes in the mud room to go outside for a cigarette. As I began to open the front door of the house, I saw the red globe of light shimmering as it hovered just slightly above the front lawn and began to silently rise. Shaking myself free of shock, I aggressively yelled for my father, urging him to book it the short distance to the door. 
The globe rose, crossed the driveway onto the other side of the yard and then ascended above the power lines and trees to the far right side of the property close to the horse barn. As my father arrived at the door frame, it had dimmed and was ducking behind some trees before it seemed to shrink or move out into the distance, glow turning an opaque milky red that then dissipated until it was entirely gone. He seemed perplexed by it, at first wondering aloud if it had been a flare, then asking if I wanted to check it out. 
We hopped in his truck and drove to a nearby dirt road where it seemed to have been headed, but I was not even looking towards the sky. I knew it was gone. Soon we turned back around, and on the way back he tells me how strange it was that I had stepped out the front door at just the right moment to see it. He adds that it reminded him of the fireball my mother had talked about seeing in the sky while she was on the highway a few years back. 
My mind was elsewhere. The important part of the red light sighting for me was that it established a connection I had for long suspected but had never had any real reason to believe: that the alien stuff was somehow related to the OBE stuff. 
The creatures have been seen traveling up and down a steady beam of light and often use it to retrieve and return abductees as well. In other cases these beams are felt or implied yet remain entirely invisible and yet seem capable of doing the same thing. There are also cases in which these directed energy beams seem to have either the immediate or delayed effect of producing out of body sensations or full-blown experiences.
In his book Journeys Out of the Body, Monroe writes about the experience that seemed to constitute the dawn of his out-of-body experiences, which took place in the Spring of 1958:
“… it was a Sunday afternoon and the family had gone to church. I lay down on the couch in the living room for a short nap while the house was quiet. I had just become prone (head to the north, if that had any meaning), when a beam or ray seemed to come out of the sky to the north at about a 30° angle from the horizon. It was like being struck by a warm light. Only this was daylight and no beam was visible, if there truly was one. I thought it was sunlight at first, although this was impossible on the north side of the house. The effect when the beam struck my entire body was to cause it to shake violently or ‘vibrate.’ I was utterly powerless to move. It was as if I were being held in a vise. Shocked and frightened, I forced myself to move. It was like pushing against invisible bonds. As I slowly sat upright on the couch, the shaking and vibration slowly faded away and I was able to move freely. I stood up and walked around. There had been no loss of consciousness that I was aware of, and the clock showed that only a few seconds had elapsed since I had stretched out on the couch. I had not closed my eyes, and had seen the room and heard outdoor noises during the entire episode. I looked out the window, especially to the north, although why and what I expected to see, I don’t know. Everything looked normal and serene. I went outside for a walk to puzzle over this strange thing that had happened.”
This is precisely how I felt proceeding the first, intense cluster of OBEs that began in May, 1995. After the first experience, my mother called for dinner and I ate and took a long walk through our woods and the properties they bled into, and I had a state of mind crystal clear — akin to how I have heard some describe the feeling of watching a sunrise the morning after an acid trip. 
His experience of open-eyed paralysis is a common-enough feature in abduction accounts, though one could counter it is also a common characteristic of sleep paralysis. Regardless, Monroe’s episodes of paralysis continued, and eventually his initial fear gave way to curiosity. In time, he found himself disconnected from his physical body and capable of meandering about without the skin, and from then on he began to explore the experience far and wide. Then, some two years later, in his notes for the evening of September 9, 1960, he writes: 
“I was lying in a north-south position, when I suddenly felt bathed in and transfixed by a very powerful beam that seemed to come from the north, about 30° above the horizon. I was completely powerless, with no will of my own, and I felt as if I were in the presence of a very strong force — in personal contact with it. It had intelligence of a form beyond my comprehension, and it came directly (down the beam?) into my head, and seemed to be searching every memory in my mind. I was truly frightened because I was powerless to do anything about this intrusion. This intelligence force entered my head just above the forehead, and offered no calming thoughts or words. It didn’t seem to be aware of any of my feelings or emotions. It was looking impersonally, hurriedly, and definitely for something specific in my mind. After a while (perhaps only moments) it left, and I ‘reintegrated,’ arose, shaken, and went outside for some fresh air.”
On the sixteenth, and again on the thirtieth, he had an encounter with the light, on each occasion sounding more certain that this “intelligence” was of an extraterrestrial nature. 
He is not alone in being subjected to mysterious and invisible beams of energy that lead to OBES, either. As written in both his book Confirmation (page 120-121) and in The Communion Letters (page 134), edited by himself and his wife, Anne, Whitley Strieber recounts an experience of a man who had been beside his wife in bed when a strange sound came to their attention:
“We had heard a low humming sound. A quick glance at the clock told us it was 2:30 a.m. The humming soon changed to a deep, fast throbbing. It didn’t sound like a plane, or a truck, or a car. It got louder and stopped right over the roof of the house, directly above our bedroom. … Something invisible grabbed me by the chest and started pulling with amazing force. I felt like my soul, not my body, was being pulled up vertically towards the loud throbbing noise, and although I thought it would be futile, I screamed for Sally to lie on top of me. When she did this, the sensation of pulling eased a little.”
The man went on: 
“I was screaming and struggling against an invisible ‘beam,’ with my wife lying on top of me in my bed at 2:30 a.m. It might have seemed funny later if it hadn’t gone on for another two hours. Throughout the night the children, who slept directly across the hall from us, never woke up. ‘They’ pulled, I resisted. Sally hung on as the engine throbbed, until finally it went away. Exhausted and badly shaken, we fell asleep.”
On the eve of January 11, 1967, on his father’s farm in Aveyron Basses Pyrenees, France, a man was chasing a glowing orb with his car when the engine and lights died at once and a saucer descended from the sky, atop it two glasslike domes, each containing a helmeted humanoids in coveralls. After he experienced a brief state of bodily paralysis coupled with a sensation of heat, the object whistled, did some areal acrobatics, glowed white-yellow and zipped away. Power was restored to the car lights and he was able to start it back up. 
After about a week, he began experiencing bouts of extreme exhaustion that would plague him for roughly two months, causing him to sleep, in some instances, twenty hours out of the day. In his book Dimensions (page 163), Jacques Vallee writes that: 
“Something else happened to him in connection with his sleeping pattern: in the early morning hours, between 4:00 and 5:00 AM. It seemed to him that he was ‘floating off.’ His mind would be alert, although his body was paralyzed, and he would feel his consciousness leaving his body.” 
During the clear night of October 18, 1973, a four-man team in an Army Reserve Helicopter traveling from Columbus to Cleveland, Ohio, noticed a red light in the distance. It then sped towards them on an apparent collision course. Captain Lawrence J. Coyne, the pilot, sent the helicopter into a dive as they lost all radio contact with Mansfield Control Tower. 
Meanwhile, the red light continued speeding towards them. Just as collision seemed certain, the light suddenly halted, lingering just above and in front of them. It now appeared to be a gray, metallic, cigar-shaped object with a red light at its nose and a white light at its tail. A “pyramid-shaped” green spotlight-like beam radiated out from the bottom and ultimately flooded the cockpit. Seconds later, the object swiftly darted away. 
Aside from the four men in the copter, there were also two groups of witnesses on the ground.
In the wake of the encounter, the witnesses who had been on board the helicopter allegedly received some interesting phone calls. Coyne claimed that he was contacted by someone from the “Department of the Army, Surgeon General’s Office” who identified himself as an individual in the field of metaphysics, though Coyne was unable to remember his name or rank. 
He asked of any strange dreams since the encounter. As Jennie Zeidman shows us in her book, A Helicopter-UFO Encounter Over Ohio, three days after the incident Coyne did, in fact, have an unusual dream:
“I was sleeping peacefully, and I got up and walked into the hallway and stopped, and I turned around and I saw myself lying in bed; I was laying on my side, sleeping. It was like looking into a mirror, you know? I dreamed that I was conscious but that my body was sleeping.  I got up — I dreamed I was getting up — and I started walking, and I turned around — and I was scared — I saw something laying in bed, and it was me [laughs uneasily] and I got so scared that I lay back down again and I said, ‘I better do this again.’ You know, am I seeing something?  Am I hallucinating? And I laid back down and then I woke up. When I lay back down it was like sinking into something.”     
He also reported another strange dream, roughly two days after the first, in which he heard a “very clear” and 
“… a very strong voice, a voice you have respect for, very sure. It said, ‘The answer is in the circle.’ And I was holding a clear sphere in my hand, a round sphere. A bluish-white sphere.”  
Healey, a passenger of the copter that evening, also reported strange phone calls, but in his case the source identified itself as the Pentagon. He claimed that:
“… as time would go by, the Pentagon would call us up and ask us, well, has this incident happened to you since the occurrence? And in two of the instances that I recall that they questioned me, was, number one, have I ever dreamed of body separation, and I have — I dreamed that I was dead in bed and that my spirit or whatever was floating, looking down at me lying dead in bed, and the only thing that upset me was I was wondering what would happen to my two boys, but other than that I had no qualms about it — and the other thing was if I had ever dreamed of anything spherical in shape. Which definitely had not occurred to me.”
In the six years I had been having the OBEs never had I observed an alien in the context of that otherworldly environment. Now I wondered if perhaps the OBEs might be an unintended side effect of the paralysis they subjected me to prior to an abduction. The frequencies I heard, sometimes with that AM squealing as they went up, and the corresponding sensation of a nonphysical, subtle body vibrating.
This side effect may be an out-of-body actuality or an internally-generated experience. I awaken after perhaps the briefest sleep into acute awareness in a blackened void of a brain. I often find myself concentrating quite comfortably, however unwaveringly, on some central point. Then all of a sudden I’m released. I’m “out.” It is a movement within and downward. First I enter a void and then, in most cases, some parallel world, so it seems to me.
Or perhaps this beam immobilizes my body and deprives it of sense data. Consciousness remains awake, with the unconscious compensating for the lack of sense data from data procured from memory, perhaps pulled straight from its ever-clever subliminal ass. It is basically a lucid dream you are forced into and temporarily imprisoned within. 
In either case, or perhaps somehow both, for the creatures it may serve as nothing more than a convenient diversion. It serves to keep me occupied as they do whatever to my body. 
Naturally the other possibility is that I am being tested or trained in some covert manner by means of a telepathic lucid dream scenario. Or my reactions and adaptations to this spontaneous experience are studied, perhaps. I’m just some fucking rat in a maze.

Alien Induction,

or, Paranoid Nightmare 
of a Textbook Mental Case.
Their behavior does not match what we would expect from an alien force coming here from some extrasolar sphere, the allegedly skeptical cry, as in the same breath they condemn the anthropomorphic forces “clearly” shaping the hallucinatory alien abduction and UFO experiences.
The UFOs and their occupants do exhibit strange behavior, of course. Rather than establish overt contact or conceal themselves from us entirely, UFOs trapeze the line between, weaving in and out of the collective consciousness in waves of activity punctuated by troughs of eerie silence. 
When an intense wave occurs over a small area, it is known as a UFO flap. When the intense wave is enduring in that locale, the area becomes known as a “UFO hot spot.” In any case, these waves are seemingly unpredictable in terms of the location and size of the area they deluge as well as the intensity and duration of the wave itself. 
The notion that we are merely catching them off guard during UFO sightings and consciously-recalled encounters strikes me naive. Clearly, UFOs could conceal their existence from us entirely if they so desired. They can maneuver through air, water, ice and earth. During both day and night they have been observed to duck behind clouds. At night, they will remain lit and motionless in the sky, easily mistaken for stars, or they may mimic meteors. They mimic the sounds of helicopters, airplane engines and other conventional craft and have also been observed to mimic aviation lights. 
They are also on many occasions effectively invisible at night with their lights off. Rather than take advantage of this, however, they turn them on. Witnesses also report that these lights do not glare, either, which would render them useless as navigation lights. 
Reports reveal that in some cases they are witnessed by many with the naked eye, from land and air, all as they are picked up on radar as well. Other reports reveal that they can be seen by the naked eye, but not by radar; by radar, but not by the naked eye; by one person, but not another. On top of all of this, witnesses have also described how the craft can render themselves entirely invisible. 
Considering these concealment and camouflage capabilities of the craft, then, the fact that we see them at all, let alone in intense waves, should arouse our suspicion. It would seem that they can control when, where, how and by whom they are seen — and what witnesses see them as. 
While they have been observed to utilize these camouflage and concealment capabilities — another fact that should arouse suspicion — the degree to which they have not utilized them and are consequently seen by witnesses far exceed that which would be expected if such instances were merely a consequence of Murphy’s Law. Nor does it appear to be the case that they are what Michio Kaku calls a Type III civilization, which we would only find evidence of because they have no interest in us and do not care if they are seen. 
Instead, there are numerous indications that UFOs and aliens are imposing a sort of “controlled revelation” upon humankind regarding their presence. So at some level this appears to be a program of acclimatization, systematic desensitization of a planetary culture to the notion of extraterrestrial life, implying that they are working towards a future time in which there will be overt contact. 
This means, presumably, that they are not here to destroy us. That can provide some comfort, at least. 
Ultimately, however, all it really means is that we are involved in their future plans, as they are investing time and energy in easing the human species into an epic revelation. It does not alone suggest what role we are to play once overt contact is made. 
Examining individual encounters reveals something unnerving, however: the UFO itself appears to constitute a conglomeration of hypnotic induction techniques at once. 
First, the UFO constitutes the “fixation method” of hypnotic induction — rather than focusing on a finger or a swinging watch, one watches the UFO hover or preform areal acrobatics. At the same time, the presence of the UFO also acts as Erickson’s method of induction, known as the “confusion technique.” Here, an absurd element serves to inspire deeper, more absorptive focus on the object of confusion in the attempts to reconcile the apparent contradiction. In tandem with this the object may have many lights organized into different positions on the craft, each bearing a color or pattern of colors, some flashing, perhaps at varying speeds or intensities. This is a form of photic driving — another means of inducing an altered state of consciousness. The low hum is also sometimes reported by witnesses, which may be an effect of auditory driving.
When the brain is subjected to a patterned stimulus of any kind, specifically light and sound, it’s brainwaves tend to synchronize with the pattern through what is called a “frequency-following response.” 
Given the conglomeration of induction methods even the relatively brief UFO sighting potentially constitutes, it would seem the witness was targeted and induced so as to be given suggestions of one form or another. If this is the case, they may have as many means of necessarily covert suggestion as they appear to have regarding forms of hypnotic induction. 
In individual cases of UFO encounters, the witness sometimes admits the suspicion that whatever is driving the craft can read or influence their mind. In military aircraft encounters, for instance, the UFO has sometimes disengaged weapons systems when the military pilot was deciding to fire upon it. 
The object has often kept steady and fixed distance from a military aircraft — even during sharp turns. In a similar way, UFOs have kept pace with witnesses in cars or commercial planes. 
It has been shown that they adjust their own behavior in accordance with this telepathic feedback — a telepathic capacity that could only be made all the more potent with the application of the aforementioned hypnotic induction techniques. 
By means of this they can “steer” the witness away from an undesirable response to their presence and towards a more desirable one. Fearful reactions from witnesses often inspire the craft to back away; yearning to see it up close may inspire the craft to immediately move closer. 
There are also occasions when witnesses feel compelled by some inner prompting to look to a particular location in the sky or drive to some location — in either case, they ultimately witness a UFO and may even be subjected to a far more closer encounter. 
People often also fail to use cameras that are right beside them, wondering afterward how they could have forgotten. That this telepathy could also be used to induce more elaborate hypnotic suggestions is not hard to conceive. 
This, clearly, would stretch the implications of the UFO phenomenon beyond mere cumulative, systematic acclimation. Individual encounters could be staged for specific witnesses, where their responses are then telepathically anticipated and manipulated, their consciousnesses altered to a highly suggestible state and they are subliminally issued telepathic suggestions. 
When we move beyond close encounters of the first and second kind (CEI and CEII respectively) and into occupant cases (CEIII) and abductions, the means of transmitting suggestions is more obvious. The alien encounters comprising these last two categories may be akin to when we are reading a book or watching a film and the world around us becomes an evermore blurry peripheral and consciousness is held captive by the “suggestions” provided. 
In this absorptive reading or watching, the suggestions are the fascination — the contents of the book or movie inspired fascination because some part of you can relate or empathize with the narrative. This may be due to a personal resonance with the material or perhaps even more generalized instinctual, archetypal, or cross-cultural patterns to which humans relate and resonate as a whole.
In any case, the implicit structure (“the Monomyth” of Campbell, for instance) is utilized for the more effective transmission of the explicit suggestion or message, which is woven into that structure at various levels of abstraction ranging from the literal to the metaphorical. 
Guided hypnosis and meditation differ from absorptive reading or observation only in that the hypnotist induces the state of absorptive focus first and then proceeds to transmit suggestions verbally. 
Meditation only seems to differ from ritual (which itself seems synonymous with “self-hypnosis”) in that ritual utilizes external props and set behaviors for the transmission of suggestions; meditation, in its most basic and simplistic form, places all discipline on consciousness without external anchors providing associations, but in other cases it inches closer to ritual. In meditation, suggestions are delivered through willed absorptive focus on mantras, yantras, as well as ritual behaviors and props. 
With respect to the UFO: do the color patterns and their frequencies, the patterns of movement in the sky as we watch them, not only induce an altered and suggestible state but deliver covert suggestions as well? Do some alien encounters take this to the next level, as suggested by Jacques Vallee, containing a “metalogic” that appears absurd (so again, confusion enhancing fixation) to consciousness but nonetheless bears an internal logic that communicates messages subliminally, unconsciously? 
As to the last question, Vallee offers some specific and rather unnerving data gleaned from his interviews with “contactees.” He identifies four recurring themes in their values and beliefs.
First, he identifies their tendency towards what he calls Intellectual Abdication, which seems to communicate that the aliens are needed to save humanity from itself, and we are therefore dependent upon them for species survival. They also harbor a Racist Philosophy in their belief that some of those on earth that appear to be human are in fact partially of extraterrestrial ancestry and are superior to the average human. 
They also invest in the notion of humanity’s Technical Impotence, meaning that we could not have gotten this far in our development as a species without the repeated intervention of extraterrestrials throughout the course of our history. (Think of Erich Von Daniken, William Bramley, Zechariah Sitchin, and the television show Ancient Aliens.) Last but not least, Vallee speaks of their joint notions of a Social Utopia, usually involving a world economy and totalitarian social order.
Studying these for themes, we find that Technical Impotence supports Intellectual Abdication: the aliens have always been here, meddling in our affairs covertly to push us along in the right directions genetically and culturally, and so any overt contact would just be a continuation in the light of our awareness of what has always gone on in the shadows of human history. The Racist Philosophy highlights the underlying message of both Intellectual Abdication and Technical Impotence: we are but ignorant children in need of our alien gods, who have half-breeds among us for the betterment of our species.
With all our greatest accomplishments given to us by the alien gods, the clear message behind the coexisting theme of social utopia is the anticipation of the day when the alien gods to establish overt contact and impose a new social order — with the aliens, of course, at the top, with their population of half-breeds, it would seem to follow, acting as intermediaries between the aliens and humankind, helping to facilitate the transition from the old human cultures to the new alien social order. 
Despite their differences is interpretation, the material provided by David Jacobs in his 1999 book The Threat seems to resonate closely with the picture just illustrated. Abductees are led to believe they are being used to create half-breeds, and many are also led to believe they are half-breeds themselves. The end-goal is to create a (transgenic) mix, a new species that comprises “the best of both” the human and alien. In their eyes this appears to mean a creature with a human physiology and an alien neurology. 
As gleaned from the material provided by Hopkins, Jacobs, Mack and others, the “hybrids” seen by abductees on the craft would have to constitute transgenic aliens — specifically, aliens altered with human transgenes. Some of the transgenic aliens are very Gray-looking, others have a mixture of human and Gray physical characteristics, and others look almost entirely human. The consistent variable among them all is alien neurology, evident in them despite the way the introduction of human emotion and instinct have had an effect on that neurology. 
Abductees themselves would seem to constitute transgenic humans — human beings altered with alien transgenes. Some have neurological characteristics that are very human, others appear to be a mixture of the human and alien, and others seem almost entirely alien despite, again, the influence of human instinct and emotion. Across the board, however, they maintain their human physiology. 
Those of mixed alien and human neurology — all abductees or “transgenic humans,” then, save for those on the extreme end of the spectrum — may then be subject to a corresponding duality in their consciousness. This is touched upon by Hopkins and Jacobs in their talks on the “alien co-option” of abductees, but more deeply explored by John Mack in his 1994 book, Abduction. There he writes of a duality in consciousness that manifested in abductees he has worked with, who feel they have both an alien and human personality. On page 35, Mack adds:
“The alien identity seems to be connected in some way with the soul of the human self, and one of the tasks the abductee then confronts is the integration of their human and alien selves, which takes on the character of a reensoulment of their humanity.”
In addition, Jacobs brought together an image of the endgame theme that has grown throughout the study of abductions which sounds too much like the future that can be procured from analysis of Vallee’s four contactee themes. After a coming period of global catastrophe (the exact nature of which is ever-elusive, though for certain the cause will not, in the least, be obviously of their own doing) the aliens will present themselves as humanity’s saviors and usher in a new era marked by an alien-dominant social order on earth, with transgenic humans, transgenic aliens and their kin — the new species — serving the roles of intermediaries. 
According to Jacobs, abductees have been subjected to “training” and “testing” procedures that suggest they are being prepped for four future roles. This includes “Calming” people, “Helping” the aliens in the abduction procedures preformed on other abductees, “Rescuing” aliens, transgenic beings and humans and “Facilitating” the Change in some way that will assist people in adapting to the new culture.
Given this, perhaps one of the reasons for the duality in abductee psyches is that in first integrating their human and alien personalities, they will then be better able to serve their ultimate function in service of the aliens: to integrate humankind into the new social order, to smooth the transition to the technologically-advanced, psi-adept, extraterrestrial and insectival totalitarian social order. Which is a lot of responsibility for a head-case of my caliber.