Dr. John Mack says many abductees come to love their alien captors. A similar attitude is observed in in victims of terrorist-like captivity and dubbed the Stockholm Syndrome. Despite waking bruised and violated, abductees say their love for beings in the alien realm can surpass any human bond and generate a sense of oceanic oneness with the universe that rivals the experiences of a world-class meditator.
Faust says he “realized we’re not alone in the universe. There are beings out there who care about us. But getting to this point is a long, arduous journey, with a lot of people who want to deny your experience.”
All of these elements are present in David Jacobs’s retelling of the stories he heard in interviews with his patients, almost all of whom are women. Kathleen, Susan, Diane, Sarah, Cindy, Rozanne, Carla, Allison, Claudia, Beverly, Paula, Donna, Emily, Deborah, and Doris tell stories of displaced sexual desire, romantic fantasy, and reproductive ambivalence. Some even have had hysterectomies, and yet they tell of alien insemination and being forced to conceive an alien child.
Could it be that they are mourning lost fertility, fearing lost sexuality? Although they sometimes express distress at their rapes, and at feelings of sexual arousal they wish to disown, the more unpleasant aspects of imagining forced sex with an alien are played down, and the emotional satisfactions played up. Many of the women fall in love with their “personal-project hybrids,” male aliens who have lifelong relationships with them, choosing them for frequent sex and fathering their hybrid children.
There is a theory current in ufological research that says abductees who perceive their experiences in a negative way only do so because they themselves aren’t spiritually or psychically advanced.
Persons with higher cosmic development have positive alien encounters, so the theory goes, and those who have painful or frightening experiences are merely spiritual Neanderthals. This is a pet theory of researchers who claim that aliens, whether objectively real or not, serve as “mirrors” of our spiritual nature, on an individual or a species-wide basis. Strieber has voiced this theory, for instance, in Majestic, where he says, “In the eyes of the others [the aliens], we who met them saw ourselves. And there were demons there.”
In the case of spirit/demon possession, a large measure of the entities’ success in the host depends on the host’s cooperation. If the host finds power, profit or even love as a result of the visitors within (once they are recognized), then the host will naturally find the visitors presence more and more acceptable, often even transformational in the broadest sense, to the point of developing a love for and/or a dependency on them.