Human Devolution: A Vedic Alternative To Darwin's Theory

On August 29, 1967, near Cussac in the department of Cantal, France, two children herding cows saw four small humanoids standing near a bright spherical object on the other side of a country road. One of the humanoids blinded the children with an object that looked like a mirror. The humanoids then entered their craft in a strange way, floating into the air and then diving headfirst through the top of the sphere. The sphere, making a hissing sound, then flew off rapidly in an upward spiraling flight path. The children noticed a strong smell of sulfur. In 1978, GEPAN, the French governmental agency responsible for UFO studies, opened an investigation. The investigators interviewed a gendarme who had arrived on the scene shortly after the incident. The gendarme had noted tracks on the ground and a strong smell of sulfur. A second witness, who had been working nearby, testified that he heard a hissing sound. The investigators learned from a physician and the children’s father (the mayor of the village) that the children themselves had smelled of sulfur after the incident, and that their eyes were tearful for days afterwards. The GEPAN judge for the case stated, “There is no flaw or inconsistency in these various elements that permit us to doubt the sincerity of the witnesses or to reasonably suspect an invention, hoax, or hallucination. Under these circumstances, despite the young age of the principal witnesses, and as extraordinary as the facts that they have related seem to be, I think that they actually observed them” (COMETA 1999, p. 21).

In January of 1975, businessman George O’Barski, 72 years old, was driving from his shop in New York City’s Manhattan Island to his home in New Jersey. As he was driving through North Hudson Park, he heard static on his car radio while a brightly shining flying object, emitting a humming sound, passed by his car. Ahead of him, he saw the object land in a park. The object, about 30 feet long, with a row of narrow glowing windows, was floating at a height of ten feet. Then it descended to four feet. From a door between two windows, several small humanoid figures with helmets came out. After digging up some earth, they went back into the craft, which rose into the air and moved north. The time was one or two in the morning. The next day, O’Barski returned to the site and saw on the ground the holes left by the creatures. UFO investigator Budd Hopkins interviewed people who lived in the area to see if they had noticed anything. Bill Pawlowski, doorman at the Stonehenge apartment complex near the site, said that at two or three o’clock in the morning one day in January, he saw a dark object with 10 or 15 lighted windows in the nearby park floating about 10 feet off the ground. He later mentioned this to Al Del Gaudio, a police lieutenant who lived in the building. Another doorman, Al Gonzalez, saw the same kind of object at the same place six days before the sighting by O’Barski and Pawlowski. The Wamsley family lived about 14 blocks from the Stonehenge apartments. Their residence was on the path O’Barski said the object had taken after leaving the park. Late one Saturday night in January, Robert Wamsley, age 12, had seen, through a window in the Wamsley home, a round brightly lit flying craft with rectangular windows. Robert and other family members went outside and observed the craft for two minutes as it moved slowly away (Hopkins 1981, pp. 23–28; Thompson 1993, pp. 51–53).

The existence of extraterrestrial humanlike entities is damaging to the Darwinian theory of evolution. Today, evolutionists claim that the existence of humans on this planet is the result of a strictly terrestrial process of physiological evolution. Therefore, if there are humans from elsewhere, they must have arisen by an entirely separate evolutionary process somewhere else in the cosmos. That creatures with humanlike intelligence and bodies could have arisen in this way is very unlikely. For reasons explained in chapter 4, the origin of life of any kind from chemicals is very unlikely. Even granting the formation of simple unicellular organisms, there is no necessity for them to form multicellular creatures. Then granting the existence of multicellular creatures, there is no reason that they should be animal-like rather than plantlike, or terrestrial rather than aquatic. Even if we suppose that somehow or other, some small quadruped vertebrate mammals evolved in some other part of the universe, it is not at all probable that they would develop into something like a human being. Let’s go back 50 million years, to the Eocene period on earth. During that time, the first primates came into existence. Theodosius Dobzhansky (1972, p. 173), a prominent founder of modern evolutionary theory, said, “Man has at least 100,000 genes, and perhaps half of them (or more) have changed at least once since the Eocene. The probability is, to all intents and purposes, zero that the same 50,000 genes will change in the same way and will be selected again in the same sequence as they were in man’s evolutionary history.” The most recent estimate of the number of human genes is about 30,000, but Dobzhansky’s basic point still holds. This suggests that if we ran the tape of evolution again (to borrow a phrase from Stephen J. Gould), it is practically impossible that human beings would be the result. Of course, one could propose that humans evolved elsewhere, and that our planet was seeded with human genes at some point in history. But that takes us quite far from today’s evolutionary theories and leaves unresolved the very difficult question of how human beings evolved elsewhere. The simplest explanation for similar human types from different parts of the cosmos is a common intelligent source.

Abductions

Cases involving landings and humanoids can also include abduction experiences. In 1985, David Webb published a study of abduction reports. Out of 300 abduction cases, he found that 140 were well investigated, with no signs that there was any hoaxing and no signs that the witnesses were mentally deranged (Webb 1985).

The first abduction case to attract wide attention involved Betty and Barney Hill (Clark 1998, pp. 489–499). On September 26, 1961, Betty wrote a letter about a UFO encounter to Donald E. Keyhoe, a former Marine Corps major who was then serving as the director of NICAP, the National Investigating Committee on Aerial Phenomena. NICAP referred the case to Walter N. Webb, an astronomer in Boston who was also a UFO investigator. Webb conducted a series of interviews.

Betty Hill was 41 years old at the time of the encounter. She was a social worker employed by the state of New Hampshire, and did volunteer work for the National Association for the Advancement of Colored People. Barney Hill, 39 years old, worked as a dispatcher at the U.S. post office in Boston. He was also on the board of directors of a local poverty relief program and served as an advisor to the U.S. Civil Rights Commission.

On the evening of September 19, 1961, the Hills were driving from Quebec, Canada, to their home in Portsmouth, New Hampshire. As they were driving through New Hampshire, they saw a bright light in the sky. It crossed the moon, and then it began moving toward them. As a precaution, Barney stopped the car, got a pistol from the trunk, and started driving again. Betty looked at the object with binoculars. Now its flight path was lower and closer to the car. She saw a spinning disk shape, with a row of lighted windows along the edge. Barney suggested to his wife that the object might be an airplane, but when he himself looked through binoculars he didn’t see any wings, and they didn’t hear any sound of airplane engines. They stopped again. The object had moved farther away, and they saw it pass behind a mountain peak a mile away. They started driving, and the object moved closer again. It descended in a clearing on their right, hovering about 100 feet in the air. It was no longer spinning. It appeared the size of a four-engine airplane.

Barney stopped the car on the road and got out to look at the craft through binoculars. The object moved silently from one side of the road to the other, still hovering at 100 feet from the ground. Then it began to descend. Through his binoculars, Barney could see in the craft’s windows several humanoids moving about inside, and looking out at him. Then, all except one of the humanoids left the windows and busied themselves with what appeared to be control instruments. The craft then moved towards Barney, approaching to within 75 feet. Barney could see the one humanoid who remained at the windows staring intensely at him. He felt that the humanoids wanted to capture him. So he ran back to the car, shouting, “They’re going to capture us.” When he got into the car, he immediately drove away. Near a place called Indian Head, the couple heard a loud beeping sound, apparently coming from the rear of the car, and at the same time the car shook. Barney and Betty experienced a tingling feeling and, overcome by drowsiness, entered a semi-sleep state. After some time, they again heard the beeping sounds. They were still driving in their car, but had lost track of time. They noticed they were in Ashland, about 35 miles from where they heard the first set of beeps. Gradually, they returned to normal waking consciousness.

At home, the Hills felt uncomfortable. Barney thought there might be something wrong with his lower abdomen. Betty noticed a pink powder on her dress. They could not clearly recall what had happened after they left Indian Head, where they had seen the saucer hovering close to the ground near their car. Barney reported the sighting to an Air Force officer at Pease Air Force Base. Project Blue Book listed the case as one with insufficient evidence to form any judgment, but noted the planet Jupiter as a possible explanation. Betty noticed a dozen round marks on the trunk of the car, and when she put a compass over the marks, the needle started spinning, although the needle remained steady when the compass was held over other parts of the car.

In the weeks after the incident, Betty Hill had a series of vivid troubling dreams. In November, she recorded her memories of the dreams in great detail. Here is a summary of her accounts. Betty and Barney were taken by the aliens through the forest to the craft. One of the aliens told her they were to be examined and then released. Inside the craft, Barney was led away to one room, and Betty remained in another. There she was examined and tested in various ways by the aliens, who also took some tissue samples. After the examination, Betty conversed with one of the humanoids. During the talk, she saw a book in a strange script and a threedimensional star map, showing the home of the humanoids. Afterwards, Barney was brought back into Betty’s presence. As they were being escorted out of the craft, Bettywas carrying a book in the humanoids’ script. She wanted it as proof of their existence. But the humanoids intervened and took the book away. The humanoids also told her she would not remember what took place inside the craft. The humanoids took Betty and Barney to their car. They stood by their car and watched the craft lift off and depart. They then got into the car and continued their drive home.

During an interview with NICAP researchers that took place on November 25, the Hills realized that their whole journey should normally have taken about four hours. Instead, it had taken seven hours. Even allowing for the stops that the Hills remembered, there were about two hours of “missing time.” The Hills tried to reconstruct their memories of the entire journey, but they found they had only vague memories of what happened between Indian Head and Ashland. Betty began to wonder if her strange dreams were the explanation for the missing time. Meanwhile, a circle of warts formed on Barney’s lower abdomen, and he had them removed surgically. He also began to experience anxiety attacks and an old drinking problem came back. To deal with these problems, he began seeing a psychiatrist.

Later the Hills tried hypnosis to recover their memories of the missing time and thus explain their dreams and uneasy feelings. From January to June 1964, the Hills visited Benjamin Simon, a Boston psychiatrist who practiced hypnosis. Barney was the first to undergo hypnosis. He was hypnotized alone, away from Betty, and Simon instructed him to forget anything that he recalled under hypnosis. Barney’s recollections under hypnosis were as follows. After observing the UFO at close range, he and Betty got back into their car and drove away. At the point where they heard the beeping sounds for the first time, near a place called Indian Head, he drove off the highway (Route 3) into the forest, against his will, as if controlled by some higher power. He saw six humanoids on the small road, who motioned him to stop. The humanoids told him to not be afraid and to close his eyes. With his eyes closed, he could feel himself being led out of the car and then up a ramp. When he opened his eyes, he was inside the craft, in a place he described as an “operating room.” He again closed his eyes. He underwent a medical examination, during which he felt a cup being placed over his groin, to extract a semen sample.

After the examination, with his eyes still closed, he was led out of the craft and down the ramp. When he opened his eyes, he saw his car and then Betty. He didn’t know why they were there. They drove twenty miles back to Route 3, and after driving down Route 3 for some time heard the beeping sounds a second time, near a place called Ashland. Betty also underwent hypnosis, and her recollections basically matched what she reported from her dreams, and were also consistent with what Barney reported under hypnosis. They later estimated their onboard experiences had taken about two hours, which accounted for the missing time. Barney and Betty believed that the humanoids communicated with them telepathically.

Simon tried to convince Barney that his experiences recovered under hypnosis were derived from his recollections of Betty’s dreams. But Barney Hill rejected this explanation, pointing out that his experiences contained elements not found in Betty’s dreams (such as his being stopped on the forest road by six humanoids). In any case, the treatment by Simon was successful, in that the Hills felt relieved of their anxieties.

Afterwards, newspapers began to report on the Hill case, and in

1965 their experience was the subject of a book titled the interrupted Journey, by John G. Fuller. The book was excerpted in look magazine, and was turned into a television movie called the uFo incident. The Hills became celebrities. Barney died in 1969, but I met Betty Hill a couple of years ago when I spoke at a Mutual UFO Network (MUFON) conference in Portsmouth, New Hampshire.

There is some corroboration for the Hill incident. There was a radar sighting of a UFO near the landing approach to Pease Air Force Base in New Hampshire on the night of the Hill sighting, although not exactly in the same area where the Hills had their encounter. An amateur astronomer, Marjorie Fish, produced a three dimensional map of stars near our sun that matched the star map drawn from memory by Betty Hill. From the information supplied by Hill, Fish determined that the points of origin for the humanoids were the stars Zeta 1 Reticuli and Zeta 2 Reticuli. In December 1974, Terence Dickinson, editor of the journal astronomy, wrote for that publication an article about the star map. Dickinson asked scientists to give their opinions, and many were intrigued by the apparent match between the map and the actual stars. Throughout the next year, the magazine carried letters from scientists debating the merits of the star map.

Another abduction experience was reported in what came to be called the Buff Ledge Case. The principal investigator was Walter N. Webb, director of the planetarium at the Boston Museum of Science. On August 7, 1968, a boy sixteen years old and girl nineteen years old were working at a private summer camp for girls near Buff Ledge on the shores of Lake Champlain in the state of Vermont. According to the boy, he and the girl were sunbathing on the dock when a large UFO appeared, and three smaller UFOs emerged from it. One of the three UFOs approached, emitting sounds that appeared synchronized with its pulsating aura. The object was as big as a small house. The boy could see inside the craft some humanoid entities with large heads, big eyes, and small mouths. They were wearing silvery uniforms. The boy received from them a telepathic communication that they were from another planet and that he would not be harmed. When he tried to reach up and touch the bottom of the UFO, which was then floating over his head, he saw a beam of light, and felt a sensation of losing consciousness and moving up while holding on to the girl. The next thing he remembered was being again with the girl on the dock, at night, as the UFO floated overhead and then disappeared. The boy and girl went to their residences separately. The boy felt very tired, but before going to sleep he called nearby Plattsburgh Air Force base to report his experience. The person he spoke to said that other calls had been received, but military planes were not responsible. The boy never spoke about the incident to the girl, and after they left the camp, they did not see each other. After some initial attempts to speak about his experience to disbelieving friends and relatives, the boy stopped saying anything about it. But after ten years, he was still privately wondering about what had happened to him, so he contacted Walter Webb, who decided to thoroughly investigate the case. Webb located the woman who had been with the subject at the time of the incident. Webb had the two subjects separately hypnotized by two professional clinical psychologists in an attempt to recover their memories. They both reported similar experiences, which involved their being taken by the UFO to a “mother ship” in space above the earth. During the journey both the subjects were subjected to medical tests and probes by the aliens. The male subject reported that the aliens communicated with him telepathically. During his return to earth, the male subject reported that he passed through a television screen on the UFO that showed him and the girl lying on the dock. The woman’s recollections of the events before entering the UFO were very close to those of her male companion. Both subjects took psychological tests that showed they were normal (Webb 1988; Thompson 1993, pp. 116–122). That the accounts given by the two subjects, who had not communicated with each other, were similar to a remarkable degree, including minor details, convinced Webb that the incident they reported actually took place.

There have been hundreds of such alien abduction reports, most of them with very similar features. In abduction accounts there is often a strong sexual element. In some cases the aliens are said to collect sperm or eggs, or engage in other kinds of medical activities connected with the human reproductive system and process. In other cases, aliens themselves engage in sexual activities with their human subjects. A Brazilian farmer named Antonio Villas Boas in 1957 was abducted and taken aboard a craft manned by beings of the “gray” type (i.e., small, with large heads and thin limbs). While he was on board, he was approached by a naked woman who appeared like a normal human, and she seduced him. After this, he was left on the ground (Creighton 1969; Thompson 1993, pp.

135–136). Women report being impregnated, either mechanically or by sexual contact with aliens, and bearing alien/human hybrids (Hopkins 1987; Jacobs 1992; Fowler 1990; Thompson 1993, pp. 137–138).

Psychological evaluations of abductees have been carried out, and researchers have found them to be sane. In 1981, psychologist Dr. Elizabeth Slater tested and interviewed nine abductees without knowing anything about their UFO experiences. She found they were normal, although somewhat anxious (Slater 1983a, p. 18). After learning about their experiences, she reported: “The first and most critical question is whether our subjects’ reported experiences could be accounted for strictly on the basis of psychopathology, i.e., mental disorder. the answer is a firm no.” Slater also concluded that the anxiety they displayed was what one might expect from an abduction experience, which she said could be characterized as “a trauma of major proportions.” She said that in this respect the abduction experience’s “psychological impact might be analogous to what one sees in crime victims or victims of natural disaster” (Slater 1983b, p. 33; Thompson 1993, p. 153).

Conclusions similar to those of Dr. Slater were reached by other psychiatrists and psychologists. In her studies, psychiatrist Rima Laibow found no evidence of psychosis in abductees. She did find symptoms of post traumatic sress disorder, and pointed out that PTSD normally occurs only in cases where people have undergone very stressful physical experiences. It normally does not occur in response to purely psychological events such as nightmares or hallucinations. Laibow also pointed out that psychotic fantasies tend to be bizarrely unique, whereas the abduction accounts were quite similar to each other (Conroy 1989, pp. 237–

240). Dr. Jean Mundy worked at St. Vincent’s Hospital in New York City as a senior clinical psychologist. In her studies of abductees, she, like Slater, found they were not psychotic and displayed classic symptoms of post traumatic stress disorder: “This is how people who have experienced terrible trauma react—people who were holocaust victims, or Vietnam veterans, or rape victims. We don’t know the nature of the trauma they experienced, but we know it’s not their imagination. It’s something that hit them from the outside, and in that sense it’s something ‘real’” (Stark 1990, p. 30; Thompson 1993, pp. 154–155).

Dr. John E. Mack, a psychiatrist at Harvard University, got his introduction to abductee reports through UFO researcher Budd Hopkins. After studying some of the reports collected by Hopkins, Mack (1994, p.2) concluded they were genuine: “Most of the specific information that the abductees provided . . . had never been written about or shown in the media. Furthermore, these individuals were from many parts of the country and had not communicated with each other.” This seemed to rule out collusion and repetition of media stereotypes as an explanation for the similarity of the reports coming from these individuals. Mack (1994, p. 2) added: “They seemed in other respects quite sane, had come forth reluctantly, fearing the discrediting of their stories or outright ridicule they had encountered in the past. They had come to see Hopkins at considerable expense, and, with rare exceptions, had nothing to gain materially from telling their stories. . . . What Hopkins had encountered in the more than two hundred abduction cases he had seen over a fourteenyear period were reports of experiences that had the characteristics of real events: highly detailed narratives that seemed to have no obvious symbolic pattern; intense emotional and physical traumatic impact, sometimes leaving small lesions on the experiencers’ bodies; and consistency of stories down to the most minute details.”

Mack then conducted his own interviews with several of Hopkins’s subjects. Mack (1994, p. 3) concluded: “None of them seemed psychiatrically disturbed except in a secondary sense, that is they were troubled as a consequence of something that had apparently happened to them. There was nothing to suggest that their stories were delusional, a misinterpretation of dreams, or the product of fantasy. None of them seemed like people who would concoct a strange story for some personal purpose.” He then began research with his own subjects. By 1994, he had accumulated studies on 76 subjects that satisfied his “quite strict criteria,” which included “no apparent mental condition that could account for the story” (Mack 1994, pp. 3–4).

Mack got into trouble with his Harvard colleagues for his research on alien abductees. A report in the Boston Globe says, “After a yearlong investigation the Harvard Medical School has decided not to censure psychiatrist John Mack. . . . Mack had become a cause célebrè at Harvard after the 1994 publication of his best-selling book abduction. In countless television and newspaper interviews, he was inevitably dubbed ‘the Harvard professor who believes in UFOs,’ causing considerable anguish to many of his colleagues” (Beam 1995, p. 1). A special faculty committee at the medical school carried out the investigation. The Boston Globe reported, “The Medical School committee’s preliminary report . . . chastised Mack for ‘affirming the delusions’ of his many patients who claim to have been abducted by aliens. The committee also found Mack to be ‘in violation of the standards of conduct expected by a member of the faculty of Harvard University’” (Beam 1995, p. 1). There were suggestions that Mack’s tenure should be revoked. After mounting a vigorous defense, Mack escaped any punitive action by the University.

Paranormal aspects of alien encounters

Many abductees report paranormal phenomena. Betty Andreasson provides one example. In 1975, Andreasson wrote a letter to J. Allen Hynek, head of the Center for UFO Studies, and former director of the U. S. Air Force’s Project Blue Book. In the letter, she told of an encounter with aliens that took place in 1967. Hynek referred the letter to the Humanoid Study Group of the Mutual UFO Network. Investigators connected with the group looked into the case.

Andreasson’s experiences began on January 25, 1967 in South Ashburton, Massachusetts (Clark 1998, pp. 86–89). She was at home with her seven children, ranging from three to eleven years old. Her mother and father were also there. At 6:35 in the evening, the lights in the house went out. Andreasson, in the kitchen, saw a pinkish light coming in through the window, from the dark, foggy back yard. When her children entered the kitchen, she turned away from the window and took them back into the living room. Meanwhile, Andreasson’s father, looking through a pantry window into the back yard, saw several humanoids. One of them looked at him, and he felt strange.

The next thing Andreasson remembered was waking up the next morning, feeling uneasy, as if something strange had happened. Her oldest child Becky, eleven years old, felt as if she had had a nightmare. Over the next few years, Betty Andreasson herself would from time to time experience brief images of beings and places not of this earth. After contacting UFO researchers, she underwent hypnosis, and recalled what happened after she saw the light coming through her kitchen window.

Everyone in the house except her was overcome by a kind of paralysis, in which time seemed to stop. Five humanoids passed through the closed front door of the house, and came into the kitchen. They were typical “grays,” small in stature, with large heads, and large eyes. Betty, who was a fundamentalist Christian, believed they might be angels. They communicated with her telepathically. The leader of the entities was called Quazgaa. She handed him a Bible. In return, Quazgaa gave her a blue book. (Under hypnosis, Betty’s daughter Becky said she could see her mother standing with little men, one of whom was holding a blue book.) Then Quazgaa waved his hand over the copy of the Bible he was holding, and several Bibles appeared. Each of the other humanoids took one and started looking through it. Betty noticed that each of the pages was a luminous white. When Betty looked at the blue book that Quazgaa had given her, she saw the first three pages were luminously white, and that there were strange images on the other pages.

The humanoids said they had come to help save the world from selfdestruction and asked Betty to follow them. Quazgaa told her to stand behind him. Then Betty and all the humanoids passed through a closed door and then floated through the hazy air to a craft shaped like a disk. The craft became transparent, and Betty could see inside some rotating globes made of a crystalline substance. Betty and the humanoids then floated into the craft. Betty was then taken to a room, for an examination.

After the examination, which involved some intrusive investigation with strange instruments, Betty was taken on a tour by two humanoids. They floated through a black tunnel, and passed through a glowing glass wall at the end of the tunnel into a realm in which everything was of a glowing reddish color. There she saw creatures that were not humanoid. They had eyes on the ends of long stalks coming from roundish bodies with thin arms and legs. Betty, still accompanied by the two humanoids, then entered a green world full of plantlike entities. Then she entered a crystalline world, where her strange experiences continued. Betty was thinking she had been led into this realm by Jesus or God Himself, although there was no specifically Christian imagery. She then journeyed back through the other two worlds to her starting place.

There Quazgaa told her that the humanoids were friends and well wishers of the human race. They hoped humans would try to get knowledge through spiritual means. He then said he would send her back to her home. She would forget her experiences for some time, but secrets would remain locked in her mind for later retrieval. Two humanoids led her out of the craft, through her backyard, and into her house. There she saw her children and parents standing motionless. The humanoids directed them into their respective bedrooms. One of the humanoids, named Joohoop, told Betty she could keep the blue book, still in her hands, for ten days. Then Betty was led to her bedroom, where she was put to sleep.

Hynek wrote in a foreword to one of Raymond Fowler’s books on Betty Andreasson: “Here we have ‘creatures of light’ who find walls no obstacle to free passage into rooms and who find no difficulty in exerting uncanny control over the witnesses’ minds. If this represents advanced technology, then it must incorporate the paranormal. . . . Somehow, ‘they’ have mastered the puzzle of mind over matter” (Fowler 1979, p. 9).

There are many cases similar to Andreasson’s. These have led to a major split in the UFO research community. One group wishes to focus on the purely “scientific” evidence for extraterrestrials visiting the earth in craft superior to our own but still operating according to known physical laws. Another group, like Hynek, says the totality of evidence suggests that we might be encountering in the UFO phenomenon not just extraterrestrial beings, but extradimensional beings, with connections to the kinds of beings normally called supernatural. I favor this latter interpretation of the reports of the UFO phenomenon.

One of the earliest paranormal interpretations of the modern UFO phenomenon was offered by N. Meade Layne, founder of Borderland Sciences Research Associates. He called the UFOs “ether ships.” In 1950, Layne wrote about UFOs: “The aeroforms are thought-constructs, mind constructs. As such, they are in effect, the vehicle of the actual entity who creates them. Just as our own terrestrial minds rule and become identified with our bodies, so does the entity of the Etheric world make for himself a body or vehicle out of etheric substance. This body may be of any shape or size, any one of a hundred mutants—such as the indefinite and changing shapes reported by observers of flying saucers throughout the world.

. . . 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

1999, p. 177). The beings told Sequoyah, “This is one of the big problems on Mother Earth. You’re only here temporarily. These bodies of yours are just tools that you’ve been given to learn with” (Mack 1999, p. 177). Attachment to these material bodies is the source of suffering for the conscious self within the body. Sequoyah said he wanted to return. During the return voyage, he again saw the stars passing. Then came the sun and the moon. He found himself in the garden where he had first seen the craft, and then he went through the vortex of swirling colored light and found himself once more on the bed in the house of his friend in Norman, Oklahoma.

For Mack, the paranormal aspect of the UFO phenomenon assumes great importance. Mack (1999, pp. 268–269) said, “Efforts to pin down physical evidence for the existence of UFOs and the material aspects of abductions will and probably should continue, if for no other reason than the fact that they corroborate the actuality of the phenomena. But I am increasingly convinced that the subtle and elusive nature of the abduction phenomenon is such that its secrets will be denied to those using a purely empirical approach, who try to keep observer and observed, subject and object, totally separate.” Mack (1999, p. 269) added, “It appears ever more likely that we exist in a multidimensional cosmos or multiverse. . . . The cosmos . . . far from being an empty place of dead matter and energy, appears to be filled with beings, creatures, spirits, intelligences, gods . . . that have through the millennia been intimately involved with human existence.”

Conclusion

In 1999, I gave a lecture on forbidden archeology to the faculty and students of the University of Olsztyn in Poland. As usual, I presented evidence for extreme human antiquity that problematizes the current Darwinian theories of human origins. During the question session, I was asked if I had an alternative to the Darwinian theory. I presented a brief summary of the human devolution concept. I mentioned also that Poland was the homeland of Copernicus, who made a revolution in astronomy, ending its geocentric focus. I suggested to the audience that it was now time for a Copernican revolution in biology, ending its geocentric focus. I was surprised when the audience burst into loud applause. Yes, it is time for not only an extraterrestrial biology, but an extradimensional biology, with a cosmic hierarchy of beings ranging from a supreme intelligent being, to demigods, to human beings of our type. Within this system, the origin of human beings would have to be explained in relation to the other beings present in the hierarchy.