Friday, February 24, 2012

Constantine, Joan of Arc, the Camisards, and Fatima….A UFO Connection?

Copyright 2012, InterAmerica, Inc.

Roman Emperor Constantine’s alleged sighting of a UFO – a burning cross in the sky – in 312 A.D. represents, if it’s true, a UFO sighting.


And that sighting led to, ostensibly, Rome’s adoption of Christianity, which has caused more harm than good ever since.

In the late 1420s A.D. Jeanne d’Arc – Joan of Arc – acting at the behest of voices she heard, helped the French reclaim their land from their English conquerors.


In the early 1700’s, a Protestant sect of the Huguenots – the Camisards – revolted against the dictates of the Roman Church and the King of France, Louis XIV, who had revoked an edict ((Nantes) that gave Protestants freedom of worship.


The Camisards acted at the instigation of “little prophets” – especially “the fair Isabel” -- who heard from lights in the sky that the reign of the AntiChrist was about to begin, ushering in the Second Coming of Christ.

In 1917, three peasant children in Portugal told of having been visited by The Lady Of Fatima, assumed by many to have been Mary, the mother of Jesus, who provided messages about what was impending for humankind.


(Philip Coppens has recently dealt with this canard of the Church and I suggest you seek out his exegesis of the affair.)

What do these somewhat significant episodes have to do with UFOs?

Nothing, really.

Aside from Constantine’s supposed vision, the other three incidents involved intrusions or intersections between human beings and externals – some kind(s) of paranormal or ultranormal entities or, at least, extra-normal sensations.

Each of the accounts noted here affected human society in semi-serious ways. They didn’t alter the evolution of civilization -- well, maybe Constantine’s devious use of a ruse did; his adoption of Christianity, a political and Machiavellian-like move (well before Machiavelli defined such) has produced a entity – The Church of Rome – whose actions over the years have been deleterious to humans in many ways. (Need I cite the problem with Galileo or the Inquisition’s actions that destroyed Joan of Arc, Giordano Bruno, and countless other paragons of mankind?)

But they did cause an alteration or crimp in civilization’s progress.

And the Camisards being induced to insurrection by lights in the sky is interesting, is it not?

The Fatima “miracle” didn’t do much, but it created a mind-set that bolstered the Church for much of the European faithful, giving strength to Catholicism, which had altered the messages of the externals, including Jesus/Christ, since his death., and continues to do so even today.

My point?

There were, on occasion, intrusions by something or somebodies, that hoped to influence the evolution of mankind.

But such once-upon-a-time, transcendental intrusions have been replaced by the bizarre scenarios delineated by Jose Caravaca, Jacques Vallee, and dozens (even hundreds) of supposed UFO or flying saucer witnesses who have been punked by entities and events with a mischievous or nonsensical bent.


UFO entities have gone silent but still act out, in mime, strange behavior.

But why have UFO encounters become weird rather than eschatological in nature?

Or did we once deal with and are we still dealing with a profound mental chimera?


Wednesday, February 22, 2012

The Gods or UFO’s Externals?

Copyright 2012, InterAmerica, Inc.

A paper by Thomas L. Thomas, How Yahweh Became God: Exodus 3 and 6 and the Heart of the Pentateuch, published by Sage in the Journal for the Study of the Old Testament is an exegesis of the names of entities who interacted with the Hebrews at the time of Moses, between 450 B.C, and 150 B.C.


The paper is exceedingly erudite and convoluted for the non-scholar.

But you can access an abstract and see the whole paper, if you are engaged with Sage in a professional way.

Click HERE to access the abstract and Sage

Thomas Thompson was with the Institute of Biblical Exegesis at the University of Copenhagen in Denmark (of course) when he wrote his paper, published by Sage in 1995.

For me, the historical texts, whether Egyptian, Sino-Indian, Hebraic, or Greek (Homer even), were accounts of things seen and experienced by the writers first-hand or recorded by them from second-hand accounts, with all the caveats that second-hand accounts present.

But even an approximation of reality, as recounted by humans (as we’ve indicated in our cursory Tassili postings indicate), have a core of truth within the accounts, as Jung and his acolyte Joseph Campbell convincingly insisted, and even Von Däniken accepts as he did in his book, Odyssey of the Gods.


That is, mythical tales, theological tracts, and other ruminations by our ancestors are replete with truths and realities, and are not fictive accounts of fevered imaginations.

So when Thompson provides the intercessions of supposed divine entities and names those divine entities – yhwh, bͨ l šmm, ͨlywn, et al. – he assumes and examples that the entities and their names are manifestations of one divine form, Thompson resorting to, in footnote 14, the Platonic/Aristotelian axiom that individual realities are material representations of a single form.


But when reads the accounts, in the original Hebrew and/or Greek translations, one is struck by the distinct personalities and commands, which can only, using common sense, point to separate individuals, not one singularity acting through various guises.

For example, Thompson cites Exodus 23.20-24.8: “Here, closing the so-called covenant code, a deity, speaking in the first person as ‘yhwh your God’, promises to send his ml^k to attend Israel as a kind of enforcer.”

Now these divinities (or divinity, as Thompson would have it, to conform to the Hebraic idea of monotheism) are flesh and blood entities, and I often cite the Biblical passage found in Exodus 4:24 (where God/Yahweh seeks Moses to kill him, appearing to Moses’ wife who talks him out of the foul deed) to indicate that God/Yahweh was not ephemeral.

There are other passages that show a physical God interacting with humans. These are not angelic messengers, but God, Himself [Genesis 18:1-15].

Thompson’s thesis is that this Divine Being shows up in various incarnations, using various names to identify Himself.

But doesn’t it make more sense to accept that the Divinities extrapolated by Thompson from their identities are many, and not just one?

Otherwise, we’d have to see the singular Divinity as schizophrenic, which the Gnostics believed and to which I am overtly sympathetic.

Setting aside the theological argument, let’s assume that we’re not talking about Divinities here at all but, rather, externals, with form and substance; externals that were working with early mankind for some admittedly obscure reason.

The Ancient Astronaut theorists consider the externals to be extraterrestrials, from worlds beyond Earth.

The late Mac Tonnies thought the externals were beings from a concomitant race on Earth, hidden from view for millennia but interacting, sometimes, with mankind, with whom they share the Earth.

Jacques Vallee sees, I think, the externals as “spiritual” or evanescent beings who intrude on humankind for various reasons, some nefarious, some beneficial.

The Divinities enunciated by Thompson, from the Biblical tracts he uses [Exodus 3 and 6, but also Maccabees, Kings, Isaiah, et cetera] are human-like, but glorified in essence, much like the Gods in Homer or the Sumerian texts.

None of the Gods or externals have the appearance of the greys in UFO lore.


But it seems clear that someone or something interacted with humans early on, and came to be seen as Gods or God, if we let Thompson have his way.

As I’ve suggested, in earlier postings here and at our RRRGroup blog, have the Gods of old diminished in stature, appearing as small beings sighted by UFO witnesses from 1961 on, or are we dealing with a different group of externals, not Gods (whom I think died long ago, as they were wont to do by nature of their physical – not transcendent – being)?

Are UFO entities remnants of the old Gods or a different species altogether?

Whatever your view is, you can only, by reading the early accounts in the Torah of Moses or the Biblical Pentateuch, conclude that entities were on the Earth once and applying machinations that directed humans, confusingly I’m afraid, to behavior and existence that makes little sense but is actual and real in every material way.

The Gods were tangible, and often loopy, as Homer noted, and the Hebrew Bible hints.

Today’s UFO entities behave similarly but lack the attributes of divinity that the early entities adopted or displayed.

What does this tell us, if anything?


Tuesday, February 21, 2012

A Saucer Scoop?

Copyright 2012, InterAmerica, Inc.

Joan and Ron Whritenour, of St. Petersburg, Florida, along with others, published Saucer Scoop (pictured above).

In this undated issue, from the 1960s, Volume 2, Number 5 [August], Denmark’s Willy Olsen offered a saucer sighting, in his area, by two young boys.


This is a saucer encounter with a few elements that intrigue. (No date for the encounter is given.)

A “flying saucer” was spotted by (the) two boys, flying low, over Sjellands Odde while “playing in front of a big stack of hay.”

As it was becoming dark, the boys started for home when one noticed a dark grey object in the sky.


The object was traveling slowly, and seemed about to land, as three legs “were lowered through the bottom.”


But when it got to about three feet from the ground, the legs re-entered the craft and “it speeded up.”

The object continued toward the sea, and when it got near the shore, it threw out what looked like “boxes.”

(There are current accounts of strange boxes being found on the coastal beach at Bray’s Point, Oregon.)

When the object was out to sea - over the ocean – it lowered a large hamp or box via a large cable as “big as an arm.”


Then eight little persons came out through a hole in the bottom of the craft and climbed down the cable.

The boys said the persons looked friendly and actually waved at them – remember the Papua, New Guinea sighting of Reverend Gill – and smiled.


They didn’t wave in the normal manner, the boys said, but held their palms vertically and made quick horizontal movements.

One of the eight little persons (about the size of the boys themselves) wore a blue suit and the others wore striped suits.

They all, except the person with the blue suit, had containers on their backs with tubes going to their mouths.

They also had on striped caps and they seemed to have “had lights on their shoulders” – lights that looked like electric torches with a “light in both ends of the torches.”

That’s the SS/Willy Olsen account.

A date, the age of the boys or any follow-up information would be nice to know.

But taking the sighting/encounter as true, which I do when it comes from children and contains such explicit, bizarre details – kids who are lying will not provide such imaginative detail, deriving their falsehood from mundane or prosaic aspects of their daily lives or information from media they have read or seen – one has corroborating information that the boys surely wouldn’t know: The three protruding legs from the saucer (Socorro, et cetera), the Gill aliens waving, the cable descent (from two Medieval accounts that are part of UFO lore) and, of course, the boxes found in Oregon in 2012.

The uniforms, caps, and containers on the backs of the little persons, with (breathing?) tubes going to their mouths indicate a real sighting/encounter, not encumbered by mental machinations or a Distortion patina (although I imagine Jose Caravaca could make the case).

It’s these kinds of UFO incidents that matter, like Socorro, the Utterson episode, and the 1954 Rosa Lotti-Danielli case.


The appurtenances are what defines the sighting or encounter, and would have defined UFOs, had researchers realized that it’s not the forest – the overall UFO event – but, rather, the trees – the uniforms, caps, and back containers, for instance – that, like Zamora’s insignia, would go a long was to explaining such encounters and ultimately the UFO phenomenon.

Lights in the sky and daylight sightings of metal-like craft don’t take us anywhere.


But encounters like that noted above can take us to an understanding of what UFOs are: mental aberrations, encounters with “externals” (extraterrestrial or otherwise), or something like Senor Caravaca’s distortion scenarios.

Yet, just as UFO researchers have eschewed, pretty much, the Zamora insignia, they have ignored details like those recounted above, concentrating on the patina of the vent – the ET overlay as it were.

That said, I’m of the mind that UFOs are insignificant quirks that belabor idle minds and are dismissed by normal people, who have to contend with the exigencies and vagaries of our lot in life.

But UFOs have been and are addictive for some (me included) even as they continue to prove meaningless in the great scheme of things….


Sunday, February 19, 2012

The Tassili Paintings – what do they really tell us?

Copyright 2012, InterAmerica, Inc.

Spanish UFO researcher Jose Caravaca has been kind enough to provide us with a slew of images from the Tassili paintings created between 4000 B.C. and 2000 B.C.

You can also Google Tassili and see many more. (There are about 15000 discovered drawings by the Neolithic tribe from the Saharan Desert region in and around Algeria.)

The paintings have received notice by painters, anthropologists, Ancient Astronaut theorists, and culturalists inside many scientific disciplines.

There is a story, a history, that one can derive from the drawings, but that story hasn’t been discerned in any significant way.

The paintings should be grist for serious examination, as they provide some kinds of seminal truths about early man and early attempts at social civilization, maybe even something about contact with the Tassili humans by externals – externals from outside the Earth or externals from other areas of the Earth -- externals who were extant in 4000 B.C.

Some of the paintings intrigue; others are prosaic, mundane actually, depicting hunting and tribal rituals.

One painting, noted below, is the only painting that is realistic, in the modern sense.

The rest are either symbolic representations or presentations of what the artists actually saw, and provided for posterity, as if the artist knew how important and/or significant what they had seen was.

Look at these images and tell us what you see.





Two detailed images from the painting above:






This painting has pictured what one might see in African tribes today:








This painting is very interesting, as we see it:

















UFOs and Egg Nog

Copyright 2012, InterAmerica, Inc.


The January/February 2012 magazine The Atlantic
has an article – The Nutmeg Bender by Wayne Curtis [Page 31] – that reports how the ubiquitous spice, nutmeg, produces (in regular quantities) hallucinogenic effects on the people ingesting it.


“…nutmeg has been ‘reported to mediate visual, auditory, tactile, and kinaesthetic hallucinations (notably the sensation of floating)’

…the Benedictine abbess Hildegard of Bingen noted the mind-altering effects of nutmeg all the way back in the 12th Century.”

The writer, Curtis, reported that another writer, after having some nutmeg “when walking…felt as though he was “floating to his destination.”

Curtis also cites Malcolm X (in his autobiography) writing, from his prison experience, that “a penny matchbox of nutmeg had the kick of three or four reefers.”

And after trying spoonfuls of nutmeg, Curtis, himself, felt a slight floating sensation, and days later still feeling “as though a mild electrical current is passing through my brain.”

In the UFO literature there is little or no mention of nutmeg or other food accoutrements eaten by those who’ve reported UFO or alien encounters: the Hills, Travis Walton, Hickson and Parker, et al.


That is, no UFO researcher queried or queries what foods UFO witnesses had or have partaken of before their “experience.”

What did Betty and Barney Hill eat before their New Hampshire trek home in 1961?

What were Hickson and Parker eating while fishing off the pier in Pascagoula?

What did Walton and his co-workers eat just before he was “abducted”?


No one asked?

One might assume that the crew accompanying Mr. Walton and Walton, himself, had access to weed (marijuana) and even used it on occasion.


Did they do so the night that Travis Walton was, allegedly, pulled into a flying saucer?

Or did they have food that has side-effects, like that of nutmeg, in their lunch pails?

Of course, LSD and opiates, generally, have been suggested for UFO visions and encounters.

But no one has researched – and it’s too late to do so now – what foods UFO abductees or those, like the people in Jose Caravaca’s “distortion” events, had partaken of before their experiences.

Something as common as nutmeg is found in cakes, egg nog, and other main dishes.

Could such an ingredient have produced the visions and experiences that we follow as UFO encounters of a tangible kind?

Further on in The Atlantic, a piece by Cullen Murphy ( a name used in a noted Seinfeld show about a Nazi advocate whose name and persona George Constanza adopted to amusing consequences) – Torturer’s Apprentice [Page 72 ff.] – cites this caveat by philosopher John Locke:

“…no matter how much certainty is in our hearts, human beings cannot know for sure which truths are true, and that believing we can leads us down a terrible path.”


This is what happened in the UFO incidents cited here (and others): researchers believed what they wanted, but never really asked all the questions that needed to be asked, even something as simple as “What did you eat right before your UFO sighting/encounter?”