However, there are other sources of information to consult. As documented by Richard Thompson in his book, Alien Identities (1993,) many aspects of modem UFO/ET phenomena were well understood by the ancient Hindu priests, and were extensively documented in the Vedic scriptures. We find comparable material in the texts of almost all world religions, including the Judeo-Christian and Native American traditions, such as the Mayan and Hopi. There is also a huge body of material in Western esoteric schools, including Theosophy, as well as coming from more modem “ET channels.” All of these sources offer a wealth of information on cosmic life and its relation to Earth, and when wisely used, can help us fill in the gaps left by empirical UFO research.
Admittedly, the reliability of these sources varies, they offer no proof of their claims, and being based on subjective, non-empirical methods, they do often suffer from exaggeration and mythologizing. Nonetheless, they do give us important perspectives, which, in some cases, can help us interpret and integrate the disparate facts emerging from UFO investigation. It is arrogant and naïve for UFOlogy to dismiss all such sources, because of the distortions of some. This writer believes it is prudent to take a careful look.
For instance, we can find numerous references to extraterrestrial life in Buddhist texts, spanning a period of more than 2500 years from the time of the historical Buddha. In particular, they document the polarized intentions of two main groups of beings. These groups are placed in the traditional Buddhist cosmology of the “six realms,” and in Sanskrit, are termed devas (“radiant gods”) and asuras (“angry, jealous, or fighting gods”). The idea of benevolent spiritual beings who support humanity, and evil beings who do harm, can be found in all mystic traditions, and is highly applicable to understanding ET agendas.
We also find numerous references to interplanetary evolution in the writings of Alice Bailey, an exponent of Theosophy. It is well understood that souls live on different worlds, divided according to their age and level of development, and that there are cosmic bodies that govern their growth and interaction. We even find commentary on the relationship between Earth and other star systems, such as that of Sirius and the Pleiades. Interestingly, these stars figure highly in the mythology of the Maya, Sumerians, and Dogon of Africa, and many contactees claim to have met ETs from these systems. Obviously, the ancients knew some things about cosmic life that modern UFOlogy is only reaffirming.
Finally, we can even find useful data amidst the popular books that claim to be channeled from ET groups, despite the obvious folly of some. In my own comparative research, one such source stands out as most credible and accurate. Consisting of four main volumes, The Law of One series (also called The RA Material) speaks extensively about the metaphysics of UFOs and ET contact. Most importantly, they explain just why these visitors are now coming to Earth.
According to this source, which claims to have also contacted the Egyptian Pharaoh Akhnaton, we art nearing the end of a major cycle of human evolution. They say that ET groups are well aware of this fact, and knowing that time is short before drastic changes occur in our dimension, they seek to influence us towards a more conscious choice of our own destiny. Not surprisingly, many ET experiencers also bring the same kind of message. They say that UFO visitation is basically a global spiritual wake-up call.
Admittedly, we have much to learn about the metaphysics of UFOs and cosmic life, and we should take a careful approach to our study and data collection. Nevertheless, facing such a complex, abstruse topic, it is essential we broaden our perspective, and consider alternative sources of information, outside the realm of empirical investigation. The UFO phenomenon need not remain a mystery, and the big picture can be known, but we will need courage, discernment, and an open mind to find the answers.
—SCOTT MANDELKER
References
Bailey, A. A. A Treatise on Cosmic Fire (Lucis, 1925).
Elkins, D., C. Rueckert and J. McCarty. The Law of One, vol.II (L/L Research, 1982).
______. The Law of One, vol.III (L/L Research, 1982).
______. The Law of One, vol.IV (L/L Research, 1983).
______. The RA Material (L/L Research, 1984).
Mandelker, Scott. From Elsewhere: Being E.T. in America (Birch Lane Press, 1995).
Thompson, Richard L. Alien Identities (Govardhan Hill, 1993).
Mexican UFO wave of the 1990s During the first half of the decade, Mexico produced a wealth of tantalizing, crystal-clear video and photographic images of unidentified flying objects. Interaction between U.S. and Mexican researchers reached an all-time high as vast quantities of information were disseminated throughout the world. The lion’s share of the attention was commanded by the aerial display over Mexico City on September 16, 1991, but cases had been coming in from all over the Mexican Republic since the second quarter of 1991, with numerous sightings being reported in the states of Sonora, Sinaloa, San Luis Potosí, Michoacán, and Puebla.
In April 1991, Adriana Velázquez and her brothers witnessed two “midgets”—1.20 meters tall—who signalled to them with a powerful red light near Tepejí del Río, following the sighting of a “fireball.” In May 1991, in the state of Hidalgo (northeast of Mexico City), three elongated silvery vehicles appeared over the town of Huejutla, and a small UFO was seen to fire a beam of red light over the village of Real del Monte with no apparent damage caused.
On May 29, 1991, hundreds of witnesses were treated to the sight of a nocturnal “parade” of twelve shining, elongated objects over the city of Pachuca, Hidalgo—an incident which would repeat itself a few days later, when approximately 15 triangular lights (resembling the ones seen frequently in Belgium during 1990) were reported over the same location.
The city of Jojutla, Puebla was rocked by an unexplained explosion on May 11, 1991, in which a blinding light was followed a massive detonation, deeper and more resonant than even the loudest thunderclap which rattled windows and shook homes down to their foundations. The unusual light disappeared seconds after the loud report. Professor José Luis Martínez, a mathematician and physicist, indicated that “either a bona fide UFO or a meteorite” could have been responsible for the extraordinary event, but added that he was “more inclined to believe in the first” alternative—the UFO explanation—since meteorites do not explode noisily in mid-flight.
On January 2, 1992, a blackout plunged 22 municipalities in the states of Guerrero and Morelos, as well as the cities of Iguala and Taxco (a well-known tourist destination) into absolute darkness. Witnesses were startled to see three unusual objects which appeared to be equipped with “spotlights” scanning the ground.
By April 1993, the UFOlogical action had shifted even further north to Ciudad Valle (San Luis Potosí) and its surrounding communities: on the 22nd, hundreds of eyewitnesses saw the nocturnal antics of luminous vehicles performing aerial somersaults for well over an hour. Four disk-shaped vehicles, escorted by a larger “mothership,” cavorted with impunity over the countryside.
A similar event took place on April 26 and 27, but this time the intruders were accompanied by unknown, mysterious “airplanes” (reminiscent of the “ghost flyers” reported over Scandinavia in the 1940s) that flew lower than the UFOs themselves before thousands of startled onlookers. Circles of crushed and burnt vegetation were found in Chantol, a community close to Valles, and in the vicinity of the Tanchipa Mountains.
Yet the Mexican saucer wave was also characterized by a number of surprising encounters with nonhuman entities: in May 1994, a humanoid alien creature was reported in the town of Cosolapa, Oaxaca. Witness Joaquina Reyes described the alleged UFOnaut as an entity the size of a ten-year-old boy “…all in white, with a crown and belt that changed color constantly.”
The wave was also characterized by crash/retrieval incidents, such as the one involving the Mexican Army’s 5th Cavalry Regiment in the alleged collision of an artifact on April 30, 1994 in the region known as Arroyo de los Gatos (San Luis Potosí).
UFO activity over Mexico would
continue well into the decade, but without the intensity that had characterized its initial years. The credibility of many incidents captured on videotape was called into question by their commercial exploitation and the famous “Las Lomas UFO hoax” of 1997, which portrayed a wobbly saucer disappearing behind a high-rise condominium in a neighborhood of Mexico City.
—SCOTT CORRALES
Michel, Aimé (1919-1992). Aimé Michel was a French mathematician and engineer, well known in UFO circles for his theory called orthoteny. that UFO sightings occurring on the same day are often arranged along a straight line. Michel retired in 1975 and has devoted himself to “reading and study in several scientific areas.” He also serves as an overseas consultant to the British Flying Saucer Review.
Aimé Michel
Michel attended the universities of Aix, Grenoble, and Marseilles (1939-43), where he studied the theory of sound, musical harmony, and various instruments. He earned his License (similar to the master’s degree) in philosophy and letters. He worked at the Short-Wave Service of National Radio Broadcasting (1944-58) and with the Research Service of the French Radio-Television Office (1958-75). He has been a writer specializing in the topic of animal communication from 1954 to 1965, during which time he published several articles. Michel has also studied communication in the mystical community.
In UFOlogy, his involvement dates from the postwar Scandinavian ghost rocket wave. His two books, The Truth About Flying Saucers (1954) and Flying Saucers and the Straight-Line Mystery (1958), have been very influential among students of the UFO phenomenon, both in Europe and the United States.
POSITION STATEMENT: I do not think that one can capture the essentials of UFOlogy in a brief article. In effect, thinking about UFOs requires a reconstitution of the mind more drastic than the Copernican Revolution. The most sensible approach is through astrophysics. The two basic facts to keep in mind are these: (1) the great number of stars with planets, and (2) the age of these stars, billions of which are billions of years older than the sun.
If the attainment of the level of psychological complexity of human beings is a normal, nonmiraculous phenomenon, then one must admit the existence of a “cosmic psychic milieu,” which would have surpassed the human level of complexity some millions of years ago. This “milieu” can be presumed to be present everywhere in one or more unknown forms and probably exceeds our own level of complexity as much as ours exceeds that of the lower animals. It is not a question of a “club of advanced civilizations”; this is an anthropomorphic idea which supposes that the human level is the final one in the evolution of every intelligent species, and that after it it reached, the species can evolve its culture but not itself. It is the last and the most naive of the pre-Copernican superstitions.
It would take a long and very difficult effort of reflection to imagine the rational means for studying even the aspects accessible to us of a psychic milieu so far superior without falling into superstition. It is up to astronomers, biologists, specialists in evolution, epistemologists, and other philosophers to tell us whether the observed phenomena of UFOs corresponds to the predictions one could make about the behavior of such a psychic milieu. To my thought, based on premises too complicated to explain here, UFOs are a manifestation of this milieu, present, through some unknown manner, since the origin of the solar system. I think that it would be a great mystery if something like UFOs did not exist; since this would contradict everything we know about astrophysics, biology, et cetera. For the existence of UFOs in all their unfathomable strangeness conforms to what science would lead us to expect.
The short amount of time in which Western science has existed (a few centuries) is a very brief passage in the process of cosmic evolution. The Earth itself, which twentieth-century man sees is a transient phenomenon, and thus at any instant a very rare one. We are perhaps the only beings at a “human” level throughout the galaxy. What action (if any) does the cosmic psychic milieu exercise on this brief passage? Are we treated in a special manner? Is this passage through the human stage something cosmically precious (similar, for example, to infancy for human beings)? Is the lack of open contact the proof that we are something rare and precious? I think it is, but I will not attempt to demonstrate it here.
One means of measuring the effects of this action on us is constant surveillance of the global UFO experience through opinion polls. There are more direct methods, but they remain to be invented.
In my opinion, the noncontact phase will last until we ourselves discover the method of contact. To discover the method will require a profound transformation of mankind. It is not certain that we will find it. It is not even certain that our evolution has not already missed the path that would lead to contact (good or bad). Nonetheless, my opinion is that the scientific path is the right way; but it is long and dangerous, and the contact may have good or bad results.
At present, UFOlogy is not yet a science. To my thinking, it will not become a science unless there is a change of paradigm in the classical sciences think that the new physics is in the process of discovering the new paradigm by introducing the phenomenon of consciousness in its theories. I also feel that the phenomenon of consciousness will take an expanding role in the new physics, perhaps as far as becoming the sole object of science. It is thus, I believe, that humanity, transformed by itself, will enter the cosmic psychic milieu.
—AIMÉ MICHEL
Michalak encounter Stefan Michalak of Winnipeg, Manitoba, Canada, claimed to have suffered first-and second-degree burns, severe nausea, loss of weight, and other apparent symptoms of radiation sickness after a close encounter with a landed UFO, about eighty miles east of Winnipeg, on the afternoon of May 20, 1967. Michalak, age fifty-one at the time, was employed as a mechanic at the Inland Cement Company and enjoyed amateur prospecting as a hobby. One weekend, he set out alone to look for minerals in the wooded and rocky terrain near Falcon Lake. While examining a quartz vein, he said, he became aware of the sound of some cackling geese, apparently alarmed by something. Looking up, he reportedly observed two oval-shaped UFOs, glowing scarlet-red that were descending rapidly. While one of the objects came to rest on a rock about 160 feet away, the other one hovered about fifteen feet above the ground for a few minutes and then took off at high speed.
Michalak waited and watched for about thirty minutes, he said, while the “machine” that landed just sat there, “radiating heat,” and “changing in color, turning from red to gray-red to light gray and then to the color of hot stainless steel, with a golden glow around it.” Then, a door (square but rounded at the corners) opened, from which a brilliant purple light emanated. He also reported “wafts of warm air that seemed to come out in waves from the craft, accompanied by [a] pungent odor of sulfur. I heard a soft murmur, like the whirl of a tiny electric motor running very fast.” As he approached within sixty feet of the “craft,” he claimed, he heard voices coming from inside. “They sounded like humans,” he said, and “I was able to make out two distinct voices, one with a higher pitch than the other.” He attempted to communicate by shouting in English, Russian, German, Italian, French, and Ukrainian but got no response.
Michalak then approached within touching distance of the object and decided to take a look inside. He said, “Placing green lenses over my goggles [carried with him on prospecting trips to protect his eyes from rock chips], I stuck my head inside the opening. The inside was a maze of lights. Direct beams running in horizontal and diagonal paths and a series of flashing lights, it seemed to me, were working in a random fashion, with no particular order or sequence.” He then took a closer look at the surface of the craft, which he said had no rivets or seams of any kind. just then, the object tilted slightly, and Michalak felt a scorching pain around his chest. As he touched the machine, his rubber-coated glove melted and his shirt suddenly caught fire. As he tore off his shirt and tossed it to the ground, the ship lifted off and, with a sudden rush of air, disappeared into the sky.
Confused and frightened, Mi
chalak headed back toward the highway to seek medical help. He was subsequently treated at Misericordia Hospital for chest bums and released. He reported the incident to the Royal Canadian Mounted Police (RCMP), but they initially expressed no interest in the case. Eventually, the incident came to the attention of the press, radio, and television media, and various authorities. Many UFO investigators, including Dr. Roy Craig of the University of Colorado UFO Project, checked into the matter.
Probably the most significant aspect of the case was the prolonged period of illness endured by the witness. For weeks, Michalak could not keep food in his stomach and suffered from nausea, vomiting, diarrhea, a drop in his lymphocyte count, and a weight loss of twenty-two pounds. A curious characteristic of the burns on his chest was their arrangement, which was in a checkerboard pattern. Michalak’s health gradually returned to normal, but not without several recurring episodes.
On June 10th, three weeks following the UFO incident, he experienced a number of blisters high on his chest and a V-shaped rash that ran from the middle of his chest to his ears. Michalak consulted a radiologist and a skin specialist, who treated him for the condition. Then, on September 21st, five months after the UFO encounter, he reported a burning sensation around the neck and chest, followed by a recurrence of several large red spots in the same places where the burns had been. He also had swelling in his hands and chest, accompanied by dizziness, which prompted his readmittance to Misericordia Hospital for observation. He was released the following day.
After several unsuccessful attempts in the company of representatives from the RCAF (Royal Canadian Air Force), RCMP, and Dr. Craig, Michalak allegedly found the UFO-landing site, with the help of Mr. G. A. Hart, an electronics engineer of Winnipeg, who happened to be interested in the case. In the words of Michalak: “Our greatest surprise was to see very plainly the outline of the ship on the ground where it had landed six weeks earlier.
The Mammoth Encyclopedia of Extraterrestrial Encounters Page 64