The Occult Aspects of UFOs, Part Four: The Magi of the Ultraterrestrials
Magi (noun)
The plural of Magus: a member of an ancient priestly class in the Medes and Persians, often associated with magic or sorcery.
(Merriam-Webster)
Sex and Saucers
In 1945, Jack Parsons—a trailblazer in American rocketry and co-founder of the Jet Propulsion Laboratory—embarked on a series of occult rituals aimed at invoking the Thelemic goddess “Babalon.” An adherent of “Thelema,” a spiritual philosophy developed by the renowned British occultist Aleister Crowley, Parsons established a kind of magical commune at his home in Pasadena, California. Here, he and like-minded individuals engaged in various spiritual practices, including forms of sex magic. One notable visitor to Parsons’ commune was science fiction writer and future Scientology founder L. Ron Hubbard. Parsons commented on Hubbard:
“…he possesses considerable experience and insight in the realm of (ritual magic). From his experiences, I sense he is in contact with a higher intelligence, possibly his guardian angel.”
The two quickly bonded and became collaborators in invoking Babalon’s spirit, hoping to infuse the war-torn world with its energies of love and sexuality.
In later reflections, fellow Crowley disciple Kenneth Grant remarked:
“The working began in 1945-46, shortly before Crowley’s death in 1947, just as a surge of unexplained aerial phenomena, remembered as the ‘Great Flying Saucer Flap,’ occurred… Parsons opened a door, and something came through.”
While reports of mysterious objects in the sky date back to ancient times, attributing UFO sightings directly to Parsons would be absurd. However, could the rituals conducted in the Mojave Desert have somehow coincided with an uptick in UFO activity in that area?
Interestingly, numerous UFO encounter reports contain sexual elements. Many witnesses recount experiences of seeing strange lights or beings while engaged in intimate activities in secluded areas like “lovers’ lanes.” Author and UFO researcher John Keel documented such instances, emphasizing the correlation between sexual encounters and reports of the anomalous.
Consider the account of Antonio Vilas Boas, who was abducted in 1957 by a craft that landed on his family’s farm in Brazil:
The Succubus
Boas describes being confined alone for about an hour on a featureless, foam-like couch. Initially feeling nauseated, he vomited, after which he felt better. Soon, a naked woman entered the room, approaching him silently. As she pressed against him, he understood her intentions and found himself overwhelmed with desire. They engaged in various sexual acts for about an hour before she left, gesturing towards her abdomen and the sky with a smile.
(Excerpted from Terry Melanson’s article)
What other mystical connections might we uncover between UFO phenomena and the nature of the experiences surrounding them?
Visions from Lanulos
On November 2, 1966, Woodrow Derenberger, a sewing machine salesman, encountered something extraordinary while driving on Interstate 77 near Parkersburg, West Virginia. A peculiar object appeared behind his vehicle, hovering in front of him and halting abruptly. Derenberger described the craft as being charcoal grey and resembling an old kerosene lamp on its side.
As he examined the object, a door opened, and a tall, tan-complexioned man emerged, dressed in a metallic navy blue suit. The man communicated telepathically, introducing himself as “Cold,” indicating he bore no harm and urged Derenberger to spread the word of this encounter. After promising to return, the figure re-entered the craft, which swiftly ascended and disappeared. Later, Derenberger recounted subsequent visits from the being, revealing his full name, “Indrid Cold,”
What a fascinating exploration of the intersections between the occult, UFO phenomena, and historical events! Your post highlights a variety of intriguing connections that provoke deeper thinking about the nature of these experiences. I find the idea that rituals and manifestations in our world might somehow correlate with the increasing reports of UFO sightings particularly compelling.
The accounts you’ve shared, particularly the link between sexual themes and UFO encounters, offer a unique lens through which to examine the psyche’s interaction with the unknown. The stories of individuals such as Antonio Vilas Boas and Woodrow Derenberger highlight how these experiences can evoke powerful archetypal imagery associated with love, creation, and perhaps even deeper, more primal forces.
Moreover, the connection to Native American history and the possible cultural implications of curses emphasizes how the narrative around UFOs and their visitors might weave together a complex tapestry of human experience, superstition, and belief systems. The notion that the Mothman could symbolize a curse related to the tragic history of the region adds another layer of depth to our understanding of these beings, potentially serving as messengers warning humanity of its actions.
Furthermore, your consideration of John Keel’s ultraterrestrial hypothesis invites us to question the nature of these phenomena even further. Are these experiences manifestations of our collective consciousness? Or perhaps reflections of deeper cosmic interactions that we struggle to comprehend?
Incorporating ideas of ritual and the arcane into our understanding of UFOs forces us to have a more holistic view of the phenomenon, recognizing that there may be layers of significance that transcend physical explanations. Instead of dismissing them as mere folklore or product of imagination, we might need to embrace these narratives as essential pieces of a larger puzzle that reflects our human condition.
Thank you for sharing such thought-provoking insights! This dialog between the mystical and the scientific is essential, and it opens the door to myriad possibilities awaiting exploration.