Michael Cremo - Human Devolution - A Vedic Alternative To Darwin's Theory

. . . The impenetrable steel of landed discs is, as it were, a sort of etheric isotope of our terrestrial steel, or we may call it ‘etheric steel.’ The shapes and vehicles and entity operating them form one being, just as a human being is a psychophysical mind-body unity. The body of this Etherian entity is a thoughtform which can go anywhere, and penetrate our earth and sea as easily as our air” (Layne 1950; in Clark 1998, p. 697).

Although most “conservative” UFO researchers rejected Layne’s view, Jerome Clark notes “some more conservative ufologists nonetheless considered it possible that if UFOs did not come from outer space, perhaps they were visiting from a ‘fourth dimension’—the etheric realm by another name” (Clark 1998, p. 697).

The paranormal trend picked up strength in the 1960s and has continued to the present. Gordon Creighton, a frequent contributor to Flying Saucer Review, wrote in 1967: “Some of the UFO beings allegedly encountered could . . . be said to correspond to our Western, Christian, idea of ‘Angels’ . . . or to what Hindus and other peoples of Asia might term ‘Devas.’ And . . . there is abundant evidence that there are other and altogether different creatures which correspond very closely indeed to the traditional concepts held in all parts of our world, of ‘demons,’

‘goblins,’ ‘trolls,’ and so on” (Creighton 1967; Clark 1998, p. 699). In 1969, Flying Saucer Review assistant editor Dan Lloyd, wrote: “There could be no greater distortion of what is actually happening at the present time in man’s relation to the spiritual world than to spread the delusion that physical machines are coming to earth with physical beings from outer space” (Lloyd 1969; Clark 1998, p. 699).

Another controversial UFO theorist was John Alva Keel, an early proponent of the paranormal theory. He said about UFOs: “The objects may be composed of energy from the upper frequencies of the electromagnetic spectrum. Somehow they can descend to the narrow (very narrow) range of visible light and can be manipulated into any desirable form . . . including dirigibles, airplanes, and ‘flying saucers.’ . . . They . . . simply adopt a form which would make sense to us. Once they have completed their mission and, say, led another police officer on a wild goose chase, they . . . revert to an energy state and disappear from our field of vision” (Keel 1969; Clark 1998, pp. 550–551).

Jacques Vallee became one of the most prominent advocates of the supernatural explanation of UFOs. In 1959, he received a bachelor’s degree in mathematics from the University of Paris. In 1961, still in France, he received a master’s degree in astrophysics, from Lille University. In

1962, Vallee moved to the United States, where he studied at the University of Texas and worked at an observatory. In 1963, he went to Northwestern University in Chicago, and got a Ph.D. in computer science, working under J. Allen Hynek, who was head of the astronomy department and head of the U. S. Air Force UFO research program, Project Blue Book. In his early writings, Vallee stuck to the “nuts and bolts” view of UFOs, but in his book Passport to magonia , he came out firmly in support of the paranormal explanation. magonia is a Latin word meaning “magicland.” In medieval France, some used it to mean a place in the sky from where ships come sailing in the clouds (Clark 1998, p. 702). UFO researcher Jerome Clark (1998, p. 969) said about Passport to magonia : “In it Vallee argued that UFO phenomena are better understood when related to folk traditions about supernatural creatures (elementals, fairies, angels, demons, ghosts) than to astronomers’ speculations about life on other planets.” Vallee (1988, p. 253) himself said, “I believe that the UFO phenomenon represents evidence for other dimensions beyond spacetime; the UFOs may not come from ordinary space, but from a multiverse which is all around us, and of which we have stubbornly refused to consider the disturbing reality in spite of the evidence available to us for centuries.”

Hynek’s ideas eventually began to come close to those of Vallee, his former student. Hynek rejected the idea that UFOs were mechanical spacecraft, mainly because the distances between the earth and star systems outside our solar system seemed too great. In 1978, Hynek said at a conference sponsored by MUFON (Mutual UFO Network) that a supercivilization somewhere out there in the universe might use “ESP, psychokinesis, teleportation, mental telepathy as part of their everyday technology as we incorporate transistors and computers in ours. . . . UFOs could well be the product of such a technology. To such a technology, the idea of building nuts and bolts spacecraft and blasting them off from some space Cape Canaveral would seem archaic and childlike. Perhaps all they have to do to get someplace is to think themselves there, projecting a thought form, or a force field, to any part of space they want and causing it to manifest there, on that plane” (Hynek 1978; Clark 1998, p. 704).

The paranormal explanation of the UFO phenomenon continued to gain strength. In a doctoral dissertation for the University of Pennsylvania, Peter M. Rojcewicz said that the UFO phenomenon “constitutes a multi-faceted continuum of experience with and belief in fairies, demons, angels, ghosts, apparitions . . . spectre ships, kachinas . . . vimanas [Vedic spaceships], mysterious unmarked helicopters and planes, mysterious airships, and various ‘monsters’ reported in association with unknown aerial phenomena” (Rojcewicz 1984; Clark 1998, p. 706).

Many of the cases studied by Harvard University psychiatrist John E. Mack contain strong paranormal elements. In May 1997, Mack (1999, pp. 166–177) met Sequoyah Trueblood, 56 years old and an American Indian of the Choctaw nation. In July 1970, Sequoyah had just returned to the United States from Vietnam, where he had served as a United States Army officer. On July 4, he and his wife were sitting and watching their children swimming in the pool of their townhouse in Laurel, Maryland. Without knowing why, he left them and drove to the Washington/ Baltimore airport, where he boarded a flight for Oklahoma City. When he arrived there, he called a friend, who took him to the house of another friend in nearby Norman. There he went into a bedroom to rest. As he was resting on a bed, breathing deeply, he felt himself sucked into a whirlpool of colored lights and found himself in a garden, in which he saw a silver disk. Standing on steps coming from the bottom of the craft was a small, androgynous, grayish humanoid with large eyes. It communicated telepathically with Sequoyah, telling him that it was from another place and that it was going to take him there.

Mack (1999, p. 175) stated, “Sequoyah does not distinguish the beings who he says took him into a spacecraft from the guardian spirits that have guided and protected him all his life. The use of the word extraterrestrial by whites, Sequoyah believes, is just another expression of our separation from spirit. There are many other planets, stars, and universes, populated, he believes, by a virtually infinite number of beings. Such beings are always among us and become visible in humanoid form so they can interact with us and bring us back to Source. . . .The form in which spirit chooses to manifest on any given occasion—as human, humanoid, or animal creature, for example—is itself a sacred mystery. According to Sequoyah, we are all in a sense extraterrestrial, for star beings took part in the creation of the human species and have always been our teachers.”

Sequoyah willingly entered the craft with the androgynous humanoid. Then the craft started its voyage. Through a small window, Sequoyah saw the moon and the sun and then countless stars pass by as if in an instant. The voyage ended in what seemed to be another universe or another dimension of reality. The craft was hovering over a city with beautiful white buildings. Sequoyah and the androgynous being descended to the city by what Sequoyah characterized as a process of “dematerialization and rematerialization” (Mack 1999, p. 177). The people in the city were of male and female gender, and they wore white garments. Sequoyah and his androgynous humanoid guide walked down a street lined with white buildings three hundred stories high, and came to a clearing in some parklike woods. Sequoyah learned that the people there lived in peace in this timeless realm and received nourishment through breathing. One of the leaders of the people indicated to Sequoyah that he had been brought there to see the potential of the human race on earth. He would be sent back to earth to teach his own native people, and then other people on earth, about the peace and love he had seen. He was told that he could, if he desired, stay for some time before returning to earth. But Sequoyah suddenly felt very strong memories of his wife and children, his car, his home: “I almost went into a psychosis, for this was my first lesson in realizing how attached I was to the material world” (Mack