UFO and the BIBLE

M. K. Jessup

The Citadel Press New York

Copyright© 1956 by The Citadel Press · Library of Congress
Catalog Card Number 56-10279 · Manufactured in the United
States of America • First Edition
 CONTENTS

INTRODUCTION page 9

part one
RESURGENCE OF THE INTELLECT

THE AGE OF BELIEF

page r7
THE AGE OF ADVENTURE
page rB
THE AGE OF REASON
page r9
THE AGE OF ENLIGHTENMENT
page 2I

THE AGE OF IDEOLOGY

page 22

THE AGE OF ANALYSIS

page 23
SOMETHING NEW MUST BE ADDED
page 25
THE UFO
page 27
6 CONTENTS

A NEW SCHOOL OF THOUGHT

page 29
THE HIDDEN BOOKS
page 32
THE DIVINE COMMUNICATIONS OF EMANUEL SWEDENBORG
page 35

THE ASCENSIONS
page 37
HINTS FROM THE PROPHETS

page 39
MOSES AND CHARLES FORT
page 40

part two
INTERPRETING THE BIBLE

THE BIBLE
page 45
THE GOSPEL ACCORDING TO ST. MARK: CHAPTER 13
page 62

IMPERMANENCE OF MAN'S WORKS

page 66
THE HOAXERS AND PRETENDERS
page 70
THE PORTENTS
page 72
 CONTENTS 7
PERSONAL TRAVAILS AND ADMONITIONS
page 78

OMENS, MILESTONES AND BETRAYAL

page 82

DESTRUCTION OVERTAKES THE LAGGARD

page 84

HEAVENLY INTERVENTION
page 89

"BE YE NOT DECEIVED"

page 90

IN THE WAKE OF DISASTER

page 94

UFO-AND THE SON OF MAN

page 98

RESCUE BY UFO
page rn2

YOU AND THE FIG TREE-THE TIME

page rn8

'KNOWETH NO MAN-BUT THE FATHER"

page II4

SON OF MAN-HIS UFO

page II9

PROPHECY COMPLETE
page I23
 INTRODUCTION

Serious students of UFOlC>g}', the embryonic soence of

Unidentified Flying Objects, will not need to be told why
there should be a book or even several books on "UFO in
th~ Bible." ·scarcely a week goes by without some alert
reader sending me suggestions that I should expound on
the biblical references to UFO and related phenomena of
a so-called miraculous type. Some of these letters show
remarkable insight into the true background of biblical
history. Clearly the time has come to try to cover the field
thoroughly, and strive for a comprehension of the real,
heavenly origin of the Flying Saucers and other UFO.
The skeptic-honest, dishonest, or self-deluded-will
wonder why we appear to be blaspheming Christianity and
the Good Book. The answer is, bluntly, we are doing no
such thing!
What we are doing is to rationalize and substantiate the
Bible in the light of modern science, common sense, and a
host of bewildering and unexplained events of UFO
nature.
Charles Fort spent a hectic lifetime accumulating tens
of thousands of accounts of events and phenomena which
couldn't happen . . . but did! Many of them could not be
explained under any known system of physical law, and
Were attributed to occult causes or to downright absurdi-
ties. Fort ridiculed Science for ignoring and/or failing to
10 INTRODUCTION

explain these "erratics." He stuck a meaty tongue in an

adipose cheek and postulated some "lulus". of explanations
while heartily guffawing at his own temerity. But Fort was
no fool. Many of his postulates were so close to fantastic
and unbelievable truth that, even when not writing as a
humorist, he dared not appear over-serious.
Now, many of these rollicking _impossibilities have
remained thorns in the side of Science for generations.
They have been dealt with solely by denying their very
existence. Yet most of Fort's little items were strictly from
scientific literature and news reports. In spite of decades
of assiduous collecting, however, Charles Fort did not
invade the Bible to any extended degree.
The Bible is filled with events which are commonly
called miracles. They are called miracles because nobody
has ever "explained" them. Countless thousands of theo-
logians have made attempts. They have satisfied few other
than themselves.
But, all is not hopeless. There are rational explanations.
Nothing is supernatural, for nothing that exists can be
outside nature, and this includes God, Who Is Nature.
Our difficulty, and that of the clergy, has been in trying to
"explain" paranormal occurrences by means of non-existent
causes.
It is the purpose of this brief book to show that: (1}
There is a causal common denominator for many of the
Biblical- wonders; and, (2) That this common cause is
related to the phenomena of the UFO, both directly and
indirectly.
We attempt this rationalization with malice toward
none. We hope, thereby, to make progress toward getting
 INTRODUCTION 11

both Church and Science closer together. In a universal

search for Truth, at least, we are "one worlders."
I believe that it is time for Church and Science to bury
their respective tomahawks and let the pipe of intellectual
peace glow as both parties mellow around the camp fire of
tolerant and objective inquiry.
UFO and the BIBLE
 part one
1nJ1.J"lnJ

Resurgence of the Intellect

 THE AGE OF BELIEF

Our Bible arrived at its essentially permanent form

around the fourth or fifth century A.D. This approximate
date, brought to an end the constructing and recording
era of a colossal intellectual development. This growth is
known as Christianity because it purportedly sprang from
mediumistic revelations of Jesus Christ. Christ was what
the modern Theosophists call a "master," which is as good
_;i description as you can find.

When the Bible had been constructed, some of it from

factual data and some from ecclesiastical whole-cloth,
Western civilization entered upon what has been aptly
termed, by Anne Fremantle, "The Age of Belief."
From, roughly, the fifth to the fifteenth centuries,
religion and social institutions· were closely related. They
were, in fact, so close that they were practically blanketed
by one word: Church. Although philosophers may have
discussed the nature of God, of Man, and of Existence
with a fervor seldom, if ever, equalled, they did so with a
peculiar blindness and a phenomenal lopsidedness. They
were careful to stay within an unquestioning adherence to
established dogma. ·
Little was learned of the physical world in those days,
for had we not attained all possible knowledge in the
texts of our Holy Bible? But if little was learned of
physical things, still less was ascertained of spiritual do-
18 UFO AND THE BIBLE

mains, and philosophical speculations were mostly intel-

lectual regurgitations.
But here and there changes were breaking out like boils.

THE AGE OF ADVENTURE

During the Renaissance intellectual adventurers and

mental soldiers of fortune trudged through the religious
mire in rags and tatters, insolently challenging the estab-
lished order, with an insistent why?
Heads have rolled on blood-spattered blocks, and chains
may have rattled weakly in infested dungeons, but the
echoes wondered why?
J(.epler, da Vinci, More, Bruno, Machiavelli . . .
wondered why?
And sometimes there were answers. Here and there the
peripheral veil of edictal dogma was pierced, and rays of
light shone through. True, it was usually wavering, murky
light. But it was light, and in this lessening of gloom the
stranglehold of superstition was slowly weakened. The
post-diluvian surge was rising; ·western Man was awaken-
ing and reaching maturity.
 THE AGE OF REASON

The seventeenth century was a time of turmoil-intel-

lectually, spiritually and physically. Alfred North White-
head, a great philosopher of our own times, has described
lt as the Century of Genius, and, indeed, it was an age of
giants: Bacon, Galileo, Descartes, Spinoza, Leibnitz, and
their ever-questing contemporaries. The secrets of the
material world-if such there be-were challenged and
the preliminary skirmishes were sometimes won. Empirical
knowledge, based on meticulous observation and experi-
mentation, was steadily accumulated and the methods of
its acquisition were developed and presented to a reckless
posterity. Mathematical theory and generalization ensued,
resulting in the disclosures of approximate, but basic,
"Laws of Nature."
During the "age of reason," the conflict of Science and
Church developed from sporadic frontier skirmishes and
sniping to a full-scale, grimly determined, and deadly
warfare on all fronts. The complete, unquestioned
dominance of the Church was cracking.
But note one thing: we must make a distinction between
Religion and Church. Sometimes we confuse the . tw_o
.t~r,ms, making them synonymous, but that is wrong. It
might be nearer to actuality if we said that the Church is
"organized religion." But that isn't quite right either. The
20 UFO AND THE BIBLE

conflict has been between Science and Church, not be-

tween Science and Religion.
But there is a similar schism on the scientific side.
Unfortunately the schism cannot be so neatly disclosed
through simple semantics. Religion is a manner of think-
ing, whereas church is a structure of dogma and autarchy.
Science is also a manner of thinking, recording, and in-
vestigating, but there is also another connotation to
"science," wherein it also has become a structure, ada-
mantly dogma-ridden and intolerant. There may even be
a third nuance in the meaning of "Science," which defines
that store of mechanical, materialistic, and physical knowl-
edge compiled through the efforts of Science, the organ-
ization, via Science, the method.
It is Science, the organization, which has given valiant
but ill-conceived battle to Church. The war is based on a
misconception that there is incompatibility between
Science, the method, on the one hand, and religion on the
other. Investigative Science and intuitive Religion have
basically one common purpose, beside which all else is
operational detail: the search for Truth. Both accumulate
data.
Science, the method, should be sufficiently adaptable to
recognize the common problem: to incorporate and
analyze the data of Religion, and in reality, the method
is so adaptable.
During the seventeenth century more and more philoso-
phers became scientists, or were incumbents in a dual role.
They developed vital concepts of experiments versus
speculations, knowledge versus rumor, appearance versus
reality, cause and effect, and symptom and disease. The
 THE AGE OF ENLIGHTENl\-fENT 21

ground was broken and the seed sown in preparation for

a harvest.

n__r,_n.nnn.r

THE AGE OF ENLIGHTENMENT

The philosophical and scientific philosophers of the eight-

eenth century were midwives to the emergence of science
from the womb of intellectual incubation. Newton may
well have been the last man to know all of the science of
his time, but certainly he presented the groping world
with a method for studying nature, and avid searchers
adapted his methods to the study of man and his environ-
ment. Locke, Berkeley, Hume. Thinkers had more and
more knowledge on which to base hypotheses and specu-
lation. Science, the investigator, was on the march, gather-
ing strength with every step. At the same time, Science,
the caste, was building its machine-a steam roller.
New views developed, based on new knowledge and
newly comprehended laws of nature. No longer could a
unified viewpoint be maintained, for there was little
attempt at reconciling factual Science with idealistic
Religion. Sides were chosen. Camps were established.
There were wars within wars. The time was ripe for . . .
 THE AGE OF IDEOLOGY

In the nineteenth century the development of physical

knowledge was ever-accelerating along a curve of geo-
metrical progression. Science was everywhere bursting its
seams. Church had its back to the wall. Science overcame
timidity and reached out toward some sort of intellectual
coming of age. The thinkers-Kant, Hegel, Comte, Marx,
Nietzsche, Schopenhauer, Spencer-developed schools of
thou_g_~t. Von Humboldt, Crooks, Ampere, Leverrier, de
Fermat and many others developed specialized branches
of physical and natural science in an age when it became
evident that no man o·f mortal capacity could ever again
encompass all of the science known in his time. Special-
ization, synonymous with narrowness, moved in.
Yet, within the confusion created by Science mounting
its horse and riding off in all directions, there was some-
thing of an attempt to build up consistent and congruent
attitudes toward the status and situation of humanity.
Varying degrees of success ensued. Progress was made to-
ward synthesizing both the data and the traditions of the
seventeenth and eighteenth centuries, and this progress
continued up to the present time. Almost as many at-
titudes were developed toward humanity and its environ-
ment as there were individuals willing to develop them.
We launched Idealism and Empiricism, Romanticism and
Positivism. Philosophies ripened like mangoes in a Florida
 THE AGE OF ANALYSIS 23
orchard. Existentialism was created, or at least recognized,
as a field of speculation.
In the nineteenth century, ideologies became vehicles
for crystallization of thought. Many withered and failed.
Some were partially successful. None were truly compre-
hensive or satisfying and their deficiencies lay largely in
their incompleteness of concept and in the limited scope
of their accepted data. But progress was made, albeit on an
unconfirmed basis. The mind of Man was leaving its con-
valescent stage, after the shock of the great catastrophe
which all but wiped out the previous surge of civilization.

THE AGE OF ANALYSIS

The twentieth century became an era of criticism and

analysis. The doings of the past were picked apart by
master minds such as Whitehead, James, Dewey, Bergson,
and Veblen. The material progress was maintained by the
de Forests and the Edisons. The synthesis was pushed by
the Steinmetzes and Einsteins. Corrections were made, and
philosophies and concepts adjusted to meet changing pat-
terns. Ideologies crystallized or disappeared. Dogma was
strengthened all along the line, and dogma was often
right, within its own self-imposed limits.
 24 UFO AND THE BIBLE

But the limits have been the downfall of both Science

and Church, and each has failed to satisfy us with its
attempt to set up self-contained and self-sufficient frame-
works, to the exclusion of those dogs of data which we
call "erratics."
The progress of Science in accumulating quantitative
knowledge has been tremendous-but it has resulted in
ever-narrowing channels of refinement defined by an ever-
increasing number of decimal places.
Qualitatively, the intellectuality of Science has been
largely pauperized by the exclusion of "erratics" and that
vast realm of reality which Science has chosen to call
"immaterial." Even the massive cerebrations of Jeans, de
Sitter, Einstein and others, have failed to effect a junction
between Science's self-established world of the material,
and the equally self-evident omniverse of noumena.
_, · Science seems to have a bear by the tail, and is being
dragged toward the brink of catastrophe through the in-
ability of its priesthood and laity to let well enough alone,
while seeking adjustment with that part of the universe
lying outside the logical pales of scientific endeavor. ,/
The conflict between Church and Science has been
ameliorated within the past few decades, but largely
through a hands-off policy on the part of each, rather than
any basic understanding on the part of either. While
warfare has slackened, it is doubtful if any lasting benefit
has ensued, and practically nothing has been done to
reconcile the findings of these two apparently opposing
schools of thought. As things stand now, rationalization,
justification and combination are paramount necessities.
Our future welfare, and perhaps our very existence de-
pends on a reappraisal. Will it come in time to save us?
 SOMETHING NEW MUST BE
ADDED

We have pointed out that two great and classical methods

or manners of thought have developed in the Christian
Era. Religion, via Christianity, reigned without serious
opposition or competition for 1,500 years, with few worries
about such unimportant things as cause and effect.
But in the end, the Church, exploiting man's inherent
religious tendency, became intellectually bankrupt, and is
now not much better off spiritually.
Beginning with the Renaissance, or Age of Intellectual
Adventure, Science grew like a rolling snowball, until it
precipitated an avalanche. By the mid-twentieth century,
it has developed many characteristics of an organized
church, replete with a graded hierarchy!
Prior to the twentieth century, nations and groups of
nations used the churches as a means of maintaining
power through ecclesiastical subjugation. By mid-twen-
tieth century the churches were too badly weakened to
serve such a purpose, and in some countries had been
almost totally destroyed. Science was now the God and
power to which governments turned for weapons of con-
quest and subjugation. Atrocities once committed under
the cloak of Christian fervor are now perpetrated under
the guise of scientific necessity.
But Science, the organization, is following inexorably
 UFO AND THE BIBLE

in the footsteps of Church. There was never anything in

Science which one could call truly spiritual,-little that
resembled a soul. Its intellectual peak had become similar
to the spiritual peak achieved by the Church of yesteryear.
Having no spirituality to lose, and refusing point-blank to
recognize the reality of what it superciliously called the
non-physical or immaterial, Science has nothing to lose in
that field. But in excluding everything which falls outside
its cherished mechanistic framework, Science has fenced
itself off from the metaphysical world of reality in a neat
little, tight little enclosure, and has become an island of
limited access in a vastness whose reality and nature it
does not understand and only vaguely apprehends.
_ In short, there have been two major attempts to find,
organize, and interpret universal knowledge. One system,
the Church, has failed in its own field, without seriously
penetrating the other. The other, Science, has ignored the
materials developed by the first and is battling its way up
the blind alleys of the decimal system. Both have failed
to give man what he so desperately needs and desires: a
knowledge and understanding of the whole universe of his
external environment.
A new approach must be made-an approach which will
take into account, without bias or prejudice, all of the
demonstrable or observable phenomena and noumena. A
new, or at least an expanded and more comprehensive,
framework must be conceived and established. A third
school or manner of thought must be developed.
 THE UFO

And this is where we arrive at contemplation of the UFO

and all related phenomena implied by their existence.
The scope and breadth of the UFO makes it one of the
most profoundly amazing problems which has ever con-
fronted mankind. Not the least amazing of its features is
the fact that the reality and nature of the problem have
gone unnoticed for so many centuries.
The problem of the UFO is as broad and as long as the
study of ethnology, and the concurrent issues are of great
similarity to those involved in the study of Man. The
problems of the UFO are the problems of a race-a race of
entities whose natvre is not yet disclosed to us in any
definitive manner./these similarities are being developed
-in a series of inv~stigations reported in The Case for the
UFO (Citadel Press, 1955) and The Expanding Case for

l
the UFO (a work now being completed, to be published
' ~ter this year by the Citadel Press) . .,Nothing but the ad-
mission oflife and intelligence inhabiting the space around
the earth-moon binary-planet system will provide the UFO
data with a common denominator of explanation and
rationality.
While competent observers are constantly reporting the
latest manifestations of UFO, it has been our purpose to
show that there is nothing new in UFO presence over and
around our planet. In order to do this with certainty and
 UFO AND THE BIBLE

lucidity, we have drawn on innumerable old records in

which data were recorded objectively but with no knowl-
edge as to their meaning.
Chief and most authoritative source for this informa-
tion is the Holy Bible of Christianity. This inspired book
is a treasure house of UFO data, but it has never been
properly interpreted because of a failure of both major
schools of thought to visualize the underlying background:
the surrounding stratum of the ubiquitous Unidentified
Flying Objects.
It is not our intent, in this volume, to identify and
analyze all the UFO indications in our Bible. That task
requires a full-scale work of comprehensive and detailed
study and tremendous research must precede it. As sup-
plementary and sustaining material we must also study the
literature of other religions, and likewise the rejected or
censored books and scrolls produced by writers contempo-
rary with the authors of the sacred Bible. (One wonders,
today, if some of the as yet unrolled Dead Sea scrolls may
not unlock startling secrets which theologiaiis"-may-·find
impossible to ignore! What mysteries yet rest in hidden
desert caves?)
 A NEW SCHOOL OF THOUGHT

Since both Science and Church have failed to give man-

kind an adequate comprehension of the "Omniverse" or
environment around us, it has become necessary to de-
velop a new approach. This must contain the best features
of both Science and Religion, and it must discard the
·nasty and acrimonious elements of each. Our new trend
is the seeking of pure, simple truth, in an unbiased, ob-
jective manner. We must reject passion, submissive adora-
tion, unthinking veneration, and smug bigotry. We must
live and let live; we must think and let think; we must
see and let see. And we must discuss endlessly and digest
what we see and hear.
Some schools of thought have sprung up within the last
hundred years or so whose purposes are similar to these.
Some have been more successful than others. Some have
been too narrow in their outlook. Some have been com-
mercially opportunist, and become lost in the mazes of
money-grabbing. The leaders of some have been sincere,
but did not have the breadth of experience on which to
interpret what they sensed. Some of the best were selfishly
manipulated for the sake of power. There is little room for
selfishness in the quest for truth.
To arrive at truth, we must modify our concepts of spir-
itual divinity, and scientific omniscience. We must remove
the artificial limitations to free thought. We must accept
 UFO AND THE BIBLE

what we see as being real, within the limitations of our

senses. We must combine the meticulous analysis of ~ci-
ence with the inspired perception of Religion. We must
cease to think that unexplained phenomena are "supfr-
natural," for we must realize that "Nature" is composed
of all things, physical and spiritual: the universe or .the
"omniverse." We must incorporate the P.!i_Jex~ra-sens2!_Y)
phenomena which have been so clearly demonstra\ed by
_Dr. J. B. Rhine ~k& University. But in so doing we
must retain other proven data of Science.
What this amounts to, in brief, is to extend the scien-
tific method of investigation to where it covers the nou-
mena of the "immaterial" as well as the phenomena of the
material or physica.?'Like Einstein, we must seek for ever
simpler equations which will blend these hitherto separate
worlds of knowledge into one grand concept of Man and
his place in the universe. And with all of this we must
have calm rationality, and a relaxed acceptance of what
we so obviously see around us.
Probably the nearest approach thus far made toward a
dispassionate contemplation of universal knowledge is
through the comparatively new channels of Theosophy.
But this school of thought has not attained "respectabil-
ity," and may never attain it. Theosophy has been too
unscientific and lax in its accumulation of unproven
knowledge, and has not been able to demonstrate the de-
pendability of its channels. It has suffered from dominance
of untrained minds and distorted veneration, and over-
reverent attitudes are both harmful and undesirable. It has
suffered greatly from misguided hero-worship and has
been exploited in stupid ways. Yet, if this manner of ap-
proach could be purified and rationalized, it does come
 A NEW SCHOOL OF THOUGHT

closer than most intellectual trends in opening up a new

vista which may well bring a "quantum expansion" of
Man's comprehension of his total environment.
Whatever may be the detailed nature of the new ap-
proach, we have to admit that it is high time we sought for
and used it, for Man is in the incipient stages of being
engulfed by a Frankenstein monster created by his own
cupidity and bigotry. Our civilization, vaunted though it
may be, is at a crossroads, and in my humble way I ven-
t11re the suggestion that mankind had better quickly be-
come objective, or it faces the terrifying alternative-
intellectual extinction.
The choice is certainly our own.
Our reports on the Bible are, we believe, sufficient dem-
onstration that we do not have closed minds toward ac-
quiring knowledge through revelation or even through
so-called telepathy. However, we must urge the greatest
caution against being overpowered by subjective mirages,
and above all we must eliminate the fellow-traveling
hoaxers who are commercializing every avenue of approach
to reality.
Before we peer intimately into the texts of the Bible,
let us make a cursory glance at some references to UFO in
a few of the supporting documents such as the "Hidden,
Books" (Apocrypha).
 THE HIDDEN BOOKS

There have been two main types of UFO reported dur-

ing the past few years: structures and lights. The theme of
bright lights as connected with UFO activity and the ap-
pearance of paranormal entities runs profusely through
the Bible and Apocryphal books. God, Angels, Messengers,
Voices, appeared as~--1n~ or
with brilliant lights.
In chapter 2, vers~_1, ~f the Gospel of the Birth of Mary
there is the following passage:

But when he had been there for some time, on

a certain day when he was alone, the Angel of
the Lord stood by him with a prodigious light.

And in verse 3:
..,.,,_

Be not afraid, Yehoiakim, nor troubled at the

sight of me . . .

In chapter 7, verse
-
2:

Accordingly going in to her, he filled the cham-

ber where she was with a prodigious light.

In chapter 14 of the Protevangelium, verses 10 and 11:

Then a bright cloud overshadowed the cave, and

the midwife said . . . mine eyes have seen sur-
 THE HIDDEN BOOKS 33
prising things ... But on a sudden the cloud
became a great light in the cave, so that their
eyes could not bear it.

And in I Infancy, chapter 1, verses g, 10, 12:

g. It was after sunset, when the old woman and

Joseph with her reached the cave, and they both
went into it.
10. And behold, it was all filled with lights,
greater than the light of lamps and candles, and
greater than the light of the Sun itself.
12. When they both saw this light ...

Ibid., chapter 2, verse 6:

At that time, old Simeon saw Him shining as a

pillar of light . .-.

Ibid., chapter 3, verse 3:

And at the same time there appeared to them

an angel in the form of that star which had be-
fore been their guide . . .

In the Book of Nicodemus, chapter 13, verses 3 and 4,

t{lere appears the following reference to bright lights, and
hellish darkness:

3. When we were placed with our fathers in the

depth of Hell, in the blackness of darkness, on
a sudden there appeared the color of the Sun
like gold, and a substantial purple-colored light
enlightening the place.
 UFO AND THE BIBLE

4. Presently . . . Adam said: "That light is the

author of everlasting light who bath promised
to translate [transport] us to everlasting light.
[To space, where there is no night?]

From these references it will be clear that lights, intelli-

gently operated, or innately intelligent, are not newcomers
to earth. Citations such as this prevail through biblical
literature, and the descriptions are of a kind.
Our present-day sightings of fireballs, and lights are not
very different.
But there are other, and more pertinent examples of
UFO-like operations. For instance, there are verses 3 and 4
of chapter 20 of Nicodemus:

3. I am Enoch, who was translated [teleported?]

by the word of God; and this man who is with
me is Elijah . . . who was translated in a fiery
chariot [flying saucer?].
4. . . . to be slain by him at Jerusalem, and to
be taken up alive again into the clouds, after
three days and a half.

Or Nicodemus 10, verse 3:

3. That while guarding the sepulchre of Jesus,

there was an earthquake [shock?] and we saw an
angel of God roll away the stone . . . and sit
upon it.

And again in Nicodemus 8:

1. And it was about the sixth hour, and darkness

was upon the face of the whole earth until
the ninth hour.
 DIVINE COMMUNICATIONS OF EMANUEL SWEDENBORG 35
2.And while the Sun was covered behold the
veil of the temple was rent from the top to the
bottom, and the rocks also were rent, and the
graves opened . . .

This can remind us of the dark shadow which Russell,

the Australian astronomer, saw fixed over the moon for
three hours in the morning, about six to nine, in 1879.
Evidently there is something of control here, but for the
skeptic who says this was merely an earthquake, we ask
what the connection was between the celestial obscuration
and the quake? Which produced which? and why?

,,,..
THE DIVINE COMMUNICATIONS
OF EMANUEL SWEDENBORG

For intuitiveness of the divine, it is unlikely that any in-

dividual of our Western civilization has been more ad-
'vanced than Emanuel Swedenborg, on whose teachings the
New Church has been founded.
Swedenborg, during the last thirty years of a very full
life, was in constant association with "spirits," whose real
identity was much like that of the "angels" so constantly
referred to throughout the Bible and the apocryphal Hid-
den Books. Many times he was transported to other regions
 UFO AND THE BIBLE

of space, and always in company with beings from other

planets or other realms of existence. We have not yet
digested his works, but since they were based on an in-
timate study of the Bible, and constituted a revision of
biblical interpretation we consider anything written by
Swedenborg as having an important bearing on our own
Bible studies.
For our present purpose, it will suffice to report that
Swedenborg discussed his contacts with spirits from sev-
eral planets of our own and other star-planet systems, and
of particular interest are his comments on the time inter-
vals required in his various voyages, and his report of
"Little People" on the moon. He says:
"Certain spirits appeared . . . and thence were voices
like thunder . . . I asserted that it was a great multitude
of spirits, who had the art of uttering voices attended by
so loud a noise. The more simple spirits who were with
me laughed at them, at which I greatly wondered. The
cause of their laughter was presently discovered to be this,
that the spirits who thundered were not many, but few,
and were also as small as boys; and that previously they
had terrified them by such noises and yet were unable to
do them any harm. In · order that I might know their
quality, some of them let themselves down from on high
where they were thundering; and what surprised me, one
carried another on his back and thusly two of them ap-
proached me. Their faces were not unhandsome, but
longer than the faces of .other spirits. Their stature was
like the stature of boys seven years old, but more robust,
thus they were dwarfs. It was told me . . . that they were
from the Moon. . . ."
This report, of which there is more in Swedenborg's
 THE ASCENSIONS 37
works, has a clear bearing on the puzzling problem of the
"Little People" so often associated with the UFO. It is an
example of the profusion of UFO data held within our
scriptures and their supporting documents.
1:

THE ASCENSIONS

The ascension of-Christ into the sky (Heaven) is the best

known example of such "translation," and is an integral
part of the resurrection story, or central miracle of Chris-
tianity.
·•~Weare not given any details as to the mechanism of this
teleportation. Without doubt, some type of levitation was
~volved, and the least disturbing solution lies ii\ the pres-
ence of a UFO to lift Him, and take Him into the clouds,
9.J'
t
heavenly vault, which, to Him, was home.
. The story of Elijah's ascent into the heavenly realm of
the UFO is, for us, just as significant as the ascension of
Christ, and is possibly more specifically described. Con-
iider II Kings, chapter 2, verse 11:

u. And it came to pass, as they still went on,

and talked, that behold, there appeared a chariot
 UFO AND THE BIBLE

of fire, and horses of fire, and parted them

[Elijah and Elisha] both asunder; and Elijah
went up by a whirlwind into Heaven.

Now it so happens, as it has done too frequently, that

a bewildered translator garbled this first-hand observation
anent a UFO. A skilled and thoughtful student of the
Bible, Mr. H. Laurence Crowell, has explained to me that
the Aramaic words ruach r;edrdh should be translated
"power blast" instead of "whirlwind" as has been done in
the standard versions of the Bible. Suppose we now restate
the verse in modern language, in the light of our new
understanding?

"As they walked and talked there suddenly ap-

peared a bright UFO, emitting electric sparks
and blasts, and it parted them; Elijah was
snatched up into the sky with a blast of power."

Other occurrences of like nature will come to mind, but

the above illustrates our point for the present.
In interpreting such passages as II Kings, chapter 2, it is
necessary to consider the problems not only of the transla-
tor, but likewise of the original author and even the ob-
server. It is scarcely to be imagined that the observer, the
author, or any of a sequence of translators, had a word
for expressing the phenomenon of the UFO. If you think
that any of them may have had such a word, or even a
corresponding concept, or that there is anythng peculiar in
their not having had it, please pause a moment and give
thought to why we1 did not have a convenient word avail-
able at the time o.f..A.rnold's sigJiting; and so we awkwardly
adopted "flying saucer." A more silly appellation could
scarcely be found in a month of digging.
 HINTS FROM THE PROPHETS

Take a glance at _!!_~i~Ks.~, where:

• . . the Lord opened the eyes of the young man,

and he saw; and behold, the mountain was full
of horses and -chariots of fire •.. [rekeb esh:
vehicles of fire~ or fiery vehicles.]

And now consider Psalms 18: 10:

And he rode upon a cherub [the living creature

in association-- with the wheel-discs of Ezekiel]
and did fly. Yea, He did fly upon the wings of
the wind. [Ruach: blast of power.]

Appearances of fiery vehicles, wheels (discs) and power-

blasts were recorded in sacred and semi-sacred literature
from 1491 B.c. to about 712 B.c. No longer can we afford
to laugh off these references as merely "quaint" and al-
legoric, for they begin to sound more and m'ore like ac-
curate descriptions of the UFO.

Isaiah 60:8: . . . who are these that fly as a

cloud1
 MOSES AND CHARLES FORT

The whole of Fortean erratics is covered in references from

biblical literature. The skeptic has but to read of the tor-
tuous trials of Moses and the Exodus from Egypt, to see
that powers from the sky dumped plague after plague
from some kind of conveyance in the sky, or Heaven. The
entire lifetime of this strange visitor to earth was but a
series of "impossibilities," called miracles by the devout.
We will explain these in a future and more comprehensive
work, but let us consider here a few samples:

Exodus 3:2 And the angel of the Lord appeared

unto him in a flame of fire out of the midst of a
bush: and he looked and behold the bush
burned with fire, and the bush was not con-
sumed.

Exodus 4:3 And he cast it [his rod] upon the

ground, and it became a serpent; and Moses fled
before it.

Exodus 7:20 . . . and he lifted up the rod and

smote the waters . . . and all the waters were
turned to blood and the fish died and the river
stank.

Exodus 8:6 And Aaron stretched out his hand

over the waters and . . . frogs covered the land
of Egypt.
 MOSES AND CHARLES FORT 41
Exodus 8: 17 ... all the dust of the land be-
came lice .. .
Exodus 8:24 . . . and there came a grievous
swarm of flies.
Exodus 9: 10 . • and they took ashes . . . and
sprinkled it up towards Heaven and it became a
boil breaking forth with blains upon man and
upon beast . . . [An infection was distributed
from the skies.]
Exodus 9:24 So there was hail and fire mingled
with the hail, very grievous . . .
Exodus 10:13 . . . and when it was morning thel
east wind brought the locusts . . . [Space-craft
seem to_ carry huge quantities of lower types of/
life.] J
Exodus 10:22 . . . and there was a thick dark-
ness in the land of Egypt for three days . . .
[Remember the space-clouds which move be-
tween us and the sun?]
Exodus 13:21 And the Lord went before them
by day in a pillar of cloud . . . and by night in
a pillar of fire . . . [What better description of
the intelligently guided UFO?]
Exodus 14:21 .•. and the Lord caused the sea
t(\go back by a strong east wind . . . and made
the sea dry land, and the watqs were divided
. . . [Gravitational control?]
j

Exodus 16:13 . . . at even the quails came ut

and covered the camp. [Many reports come to u
of showers of birds, frogs, insects, etc.]
Exodus 40:34 Then a cloud covered the tent . . .
and the glory of the Lord filled the tabernacle.
42 UFO AND THE BIBLE

[Intelligently manipulated clouds are a common-

place of UFO phenomena.]

Since there is practically no end to the UFO references

in the Bible, these are but samples, and a foretaste of
analyses to come. Let us remember, however, that this is
the Age of Analysis, and we are the analysts. If the great
prophets were predicting for the benefit of anyone in
particular, we are that someone-we are of the last days,
the days of the end.
 part two
1.11...nnnJ

Interpreting the Bible

 THE BIBLE

I have repeatedly stated that I am endeavoring to separate

the occult from the physical in my attempt to analyse the
, lore of the UFO. The effort cannot be wholly successful,
for, if both the occult and the physical have reality, they
· must in some w<1,y blend through gradations of a continu-
ous and progressive nature. We may even be able to say,
truthfully, that nothing is purely physical; but if so, the
·converse must be equally true and there cannot be any-
, thing purely occult or psychic.
'

r
" my feelings about the psychic or
I must again state
, occult field: that I am not dogmatic one way or the other.
•I simply do not understand that area of knowledge. I
, believe that I can make more substantial contributions to
· the study of UFOiogy if I stick to those phenomena which
· I understand.
My study of the Bible brought me surprises by falling
'into the class of the understandable. I use the word "sur-
1prises" because many consider the Bible as almost entirely
\
· an instrument of mysticism, of the occult, or of divinity-
, whatever they mean by those t~rms.
·· This does not appear to be the case at all. The Bible can
· be considered as a physical record as well as a divine
revelation of occult or abstruse noumena. And it seems
that the time has come when we must abandon some of
 UFO AND THE BIBLE

our so-called urbanity and make at least a partial retreat

in the direction of fundamentalism.
There has been much anguished frustration on the part
of some devout Bible students who are unable to reconcile
parts of the scripture with what they believe to be modern
rationality. At the risk of being called reactionary, I would
like to suggest that one way out of this dilemma is to
courageously assume that the Bible means literally and
physically exactly what it says!
It is altogether possible that some misunderstandings
may arise from such a procedure, because the Bible has
undergone many transcriptions and translations. In many
cases the transcribers have made mistakes; the translators
have added their own particular brand of spice or season-
ing; and there may be, indeed have been, some outright
errors in the original Bible manuscripts. Nevertheless,
there doesn't seem to be any other manner of approach
which frees our perceptions from the clouds of dogma
which have increasingly obscured the true and original
meaning of the Bible. Better that we should be wrong ten
or twenty percent of the time through errors of commis-
sion than to lose the eighty percent, which is of sound ra-
tionality, through errors of omission.
I have not the slightest desire to be sacrilegious nor to
offend the most delicate of religious sensibilities. But I
do believe that a great deal of what has been called "mirac-
ulous" in the scriptures of organized religions is open to
rational and physical explanation, by merely granting the
existence of spatial intelligence/To that reader who feels
that I weaken the cause of religion, I would only ask what
greater miracle he can cite than spatial life and intelli-
gence?
 THE BIBLE 47
Some case-hardened scientists have made much of the
statement that the Church is smug and naive in the belief
that it has abolished idolatry. The confirmed materialist
has found it difficult to see any qualitative difference be-
tween worship of idols by savages and the use of images by
organized religions. He claims that there is little distinc-
tion between the mumbo-jumbo of the witch-doctor and
the incantations of our more cosmopolitan religious lead-
ers or priests.
And in turn, the Church has kept things balanced on
a tit-for-tat basis by being equally narrow-minded. It has
vociferously stated that scientists, individually and collec-
tively, have lost their souls, if they ever had any.
My thinking is that there must be some way to bring
these opposing views into a state of mutual understanding,
if not of ~tual agreement. Defenders of either view cannot
deny the impact of one upon the other.
The most advanced students of science who are seeking
basic truth, show more and more dissatisfaction with what
· they find. They are gorged with physical data, but still
experience a dissatisfaction somewhat akin to the hunger
which continues after a meal devoid of salt or other season-
ing. At this point the scientist appears to have a feeling of
guilt, for he hides his deficiency behind a screen of derision
for those things he calls "immaterial." Perhaps he can exist
on shch a diet, but the condition is not very healthy.
The Church, still keeping everything balanced, has the
opposite problem 'Which it "solves" in a similar manner
to that of our materialistic scientists. The Church tries
to exist on an ethereal diet totally lacking in the basic
substantiality which sustains science: no meat and pota-
toes.
 UFO AND THE BIBLE

And my case in pont is that neither of these two camps

has made adequate use of the Bible, in the manner which
was originally intended. Both factions earnestly and ar-
dently seek the truth; both overlook the Bible as a natural
and logical blending agent which not only can, but does,
reconcile their divergent viewpoints.
I repeat that the Bible should be taken literally as mean-
ing exactly what it says. If it be· in error, then so be it.
Perhaps we can detect the errors and allow for them . . .
if we remove the fog of mysticism which has all but en-
gulfed the Good Book.
As a topping to this discussion, here is an example of
obscuration which rivals that of the UFO squatting on the
lunar crater Linne. A scientist friend of mine, who con-
siders himself a rational materialist, recently wrote to me:
"In all the imagery, which is an integral part of osten-
tatious religion, the Bible of the Christian and Hebrew
cults has achieved a unique position. It has become an
object of worship and adoration. If the Holy Bible is not
exactly an idol, it certainly is a fetish and an object of
abject and unquestioned veneration. The reasons for this
exalted state are difficult to define.
"The Bible was not written by Christ, nor was it com-
piled in his lifetime. To say that the entirety of the Bible
was divinely inspired is merely to exhibit wishful specula-
tion. Much of it is repetitive and a great percentage re-
dun.9-ant.
--~Moreover, large sections are of a triviality rivalled only
by present-day spirit manifestations. As a literary effort the
Bible, in places, is almost unreadable. As a historical
document, it is incomplete, inaccurate and irrelevant. As
an instrument of moral enforcement the Bible espouses
 THE BIBLE 49
with equal vim the extremes of sexual conduct, having
unbridled debauchery on the one hand and unreasoned
and useless continence on the other.
"Cruelty and savagery are rampant throughout the
document, and vengeance is treated as a virtue. Yet, this
fetish of organized religion is treated as a Bible/ An objec-
tive- reader of the Bible cannot help but wonder how the
m~nuscripts survived-why they were retained in a culture
of increasing erudition."
Yet . . . and yet . . .
Within this "welter of words," as my friend called the
Bible, there is an illuminated core of something which
has captured the imagination of a resurgent mankind and
established a focus for his innate cosmic longing. What is
this core? And how are we to find it and isolate it from
the verbiage
--.,;
that confuses my friend?
Such a scientist may look upon the Bible as a focus of
religious dogmas as adamant as his own, but in his milder
and more tolerant moments he will concede that the Bible
is a set of documents or accounts which has suffered from
repeated transcriptions and translations. Granted.
But the Bible is more than that. It is the nearest thing
which we have to an encyclopedia of those written mem-
ories which trickled through the time barrier established
by the "flood." It is a perpetuated memory of those pro-
found' problems which beset mankind in his early days,
even as now.
If we can ma?i.age to shake off the creeping paralysis
called sophistication, and make a reinterpretation of the
straightforward statements in the Bible, based on reason-
able postulates of space-life and space-intelligence, we shall
have gone very far toward a reconciliation of science and
 50 UFO AND THE BIBLE

religion. At the same time we will justify the biblical

records in the light of modern rationality.
In striving to maintain the objective approach, I realize
that I walk a tightrope of suspended judgments and opin-
ions-at least for the moment. I look out upan a tumult
of seething controversy with much the same feeling as a
performer on a cable stretched above Niagara Falls. If I
am inclined to abhor the notion of the Bible as a sacred
substitute for an idol, or if I don't go along with scientists
who turn purple at the mention of the word "Bible," it is
because I don't intend to lose my balance and be dunked
in the confusion.
There is a growing, profound suspicion that the UFO
may be the greatest "missing link" or common denomina-
tor of all time, even though few authors or correspondents
have pursued the speculation to a logical conclusion.
Without further lost motion, or over-building the case
for UFO in space, let us examine the Bible for specific
references to UFO phenomena. If we find such specific
references, the Bible will have established its own case for
the UFO.
Although we shall go into the question more intimately
later on, what evidence does the Bible offer about UFO?
Mrs. Howard Lyndon Taylor, of Beverly Hills, Cali-
fornia, has reminded me that many ministers are sayi~g
that the "last days" of biblical tradition are here. In a
spirit of real and true research she has studied the Bible
and has found some references which clearly indicate t~t
-~e prophets and disciples knew of space activity/or
!Ji ,example, Mrs. Taylor cites Revelations, chapter 21, verses
d 10 and 11:

L
 THE BIBLE

10. And he carried me away in the spirit to a

great and high mountain, and showed me that
great city, the Holy Jerusalem, descending out
of Heaven from God.
11. Having the glory of God: and her light was
like unto a stone most precious; even like a
jasper stone, clear as crystal.

This is typical of many references to entities or struc-

tures coming through the clouds, or descending from the
v~~lt _of Heaven/The thirtieth verse of the twenty-fourth

-
chapter of St. Matthew says:

30. And then it shall appear the sign of the Son

of Man in Heaven; and then shall all the t~bes
of the earth mourn, and they shall see the Son of
Man coming in the clouds of Heaven, with
R_0wer and great glory.

These short passages are quoted out of context, but their

significance is even greater when considered against their
proper background. This will be amply proven in the
analysis of the thirteenth chapter of St. Mark.
And consider this from the Gospel according to St.
Luke, 21 :25:

"And there shall be signs in the Sun, and in the

Moon, and in the stars ..."

Every word here is significant. For "Signs in the Sun,"

do we not hav~ multitudes of sightings of UFO structures,
by professional astronomers and amateurs alike?
"On the Moon"-an almost endless procession of "er-
52 UFO AND THE BIBLE

ratic" events; so many, in fact, that it will be necessary to

write a separate book to deal properly with them.
And "in the stars"? Well, there was Harriso~:s meander-
ing widget of 1878. There are the moons of Mars, abruptly
discovered at the same time. And there was the great red
spot of Jupiter which suddenly appeared with terrific
energy in 1877. Don't forget the nebulous bodies accom-
panying the great comet of 1882. They were detected by
Barnard, Brooks and SchIIliqt while moving through space
ii'i:"'furmation. ,Add also the host of objects passing the sun
and moon during the total eclipse of 1879, and the un-
mistakable UFO nearby. There were two UFO's seen by
Watson and Swift at another total eclipse. There was the
great shadow on the moon seen by ~usse!!: There were the
small objects seen and oriented by amateur astronomers
in Chicago in 1954 and 1955, as well as the objects which
the Air Force has commissioned Dr. Tombaugh to find,
and which are believed to be circling the eartli:..:....and arti-
ficial! And the innumerable pairs of cigar-shaped struc-
tures seen for two days crossing the sun by astronomer
Bonilla,, from an observatory in Z..<!..c~_!~~~s, Me;ico.
Surely neither you, nor my materialistic friend, nor yet
the clergy, can require a more complete fulfillment of
prediction?
I am not a Bible scholar, but I do know that there is not
a place anywhere in that collection of documents where it
is said, or even implied, that Man is the only creation of
God to be endowed with soul and intelligence; nor do I
remember any statement limiting the race of Man to the
surface of the earth. On the contrary, there are many ref-
erences to visitors of human-like characteristics coming
from space. For instance, in Genesis 6 the "Sons of God"
 THE BIBLE 53
are represented as arriving on earth and being so en-
amoured of the females of the human species that they in-
terbred with them producing a race of giants. Such mixing
is said to have occurred both before and after the "flood."
A similar legend existed in the Andes Mountains. This
alone is ample evidence that the space visitors, some of
them at least, were sufficiently humanoid to be fertile
when mated with earth women. Even the anthropoid apes
are not that close.
I have suggested from time to time that the human race
is as a flock of sheep, tended, carefully at times, and not
so carefully at others, by a space-dwelling race. And who
knows but that the "little green men" might not be mere
sheep dogs, so to speak?
'
It is possible to arrive at this conclusion from a mass of
circumstantial evidence to be found in all of the doings of
mankind. The Bible clinches the argument with the words
of Chri~ in_St. John, chapter 10, verse 16, and those proxi-
mate:

16. And other sheep have I, which are not of

this fold: Them also, I must bring, and they
shall hear my voice, and there shall be one fold
and one voice.

Clearly this is a divine indication of life and intelli-

gence, if :nt>t of actually humanoid beings, elsewhere in
the univer(e. Why have we found it desirable to obscure
this indication, within the foggiest of mysticism? Why have
we lost perspective to the point of postulating ethereal
"heavens," which proven science has pushed out of our
so-called physical world? How is it that, once off the track,
54 UFO AND THE BIBLE

our theology wandered farther and farther afield? At what

point did our Religion, or more precisely our Church, lose
contact with reality? When and how did it become unre-
spectable to accept life and intelligence in the celestial
vault around us-when the Bible so clearly intended that
we should be aware of it?
But pause a moment . . . is all of this tragi-comedy the
reprehensible fault of Religion? Certainly not! Of, then,
the Church? Not entirely.
The organized religions have been backed into an un-
tenable corner by the relentless drive of Science toward
truth in limited fields. But Science itself has failed to
recognize its own qualitative deficiencies. Drunk and arro-
gant with the self-satisfaction of having created a physical
framework for a part of the material world-a framework
capable of standing on its own foundations in the light of
logic, rationality and mathematics-Science has overlooked
its own greatest weakness.
The errors of Science, largely, are errors of omission
rather than commission. For the greater part, Science is
right-as far as it goes. Science's difficulty lies in its in-
ability to recognize those domains in which it has yet to
establish a framework or to extend the present one. I be-
lieve that the greatest singly outstanding example of this
omission is Science's misunderstanding, or dogmatically
blind ignorance of, space, and its senseless marriage to the
idea that there is no life or intelligence in space, and no
incarnate bodies except those attached to our little globe.
In this regard, science has been more dogmatic than the
Church.
I have often cited the example of the struggle undergone
by honest scientists in trying to establish the arrival of
 THE BIBLE 55
..,ordinary meteors from space. This was bitterly opposed
at the very highest7evels of Science for hundreds of years
after we moved out of the "dark ages." The fight was rag-
ing at the beginning of the nineteenth century, and is not
settled today, for Science still insists that no meteors fall,
. . -·----
except for the conventional fr~n _a!}~ stone ones. And the
~ .. ,... _. '-·~ --··•---
contemporary arguments agamst space-1ritelligence are
qualitatively identical. Almost all of this unfortunate mis-
understanding stems from our unbounded egotism in in-
sisting that we, on this one sphere, are the sole intelligent
creation of an omnipotent God.
Perhaps the strangest aspect of all in this so-called con-
flict is the fact that Science and Church have been making
exactly ·the same mistake, each cloaking it in a different
vocabulary. If Science will admit life and intelligence in 1
space it will immediately establish a firm basis for the
Church to claim a physical "Heaven" and a comprehen-
sible.....intermediary between man and the Godhead. The
idea is rational, plausible, and affords a common denomi-
nator to our spiritual problems.
The reader who has been interested in biblical refer-
ences to UFO phenomena, will have noted that I have
not referred to the more obvious items of UFO signifi-
cance. in the Bible. This is not an oversight. I have en-
deavored rather to bring in other statements which have
been overlooked by previous researchers, but which are
nonetheless significant. It is of more importance to show
the breadth of scope in biblical hints and statements rela-
tive to""'l.JFO.
The most widely quoted and cited of those clearly direct
statements is that of Ezekiel and the famous wheel. Let me
repeat it here, word for word, for your convenience:
 UFO AND THE BIBLE

1. Now it came to pass in the thirtieth year, in

the fourth month, in the fifth day of the month,
as I was among the captives by the river Chebar,
that the heavens were opened and I saw visions
of God.
2. In the fifth day of the month, which was the
fifth year of King Jehoiakim's captivity,
3. the word of Jehovah came expressly unto
Ezekiel the priest, the son of Buzi, in the land of
the Chaldeans by the river Chebar; and the
hand of Jehovah was there upon him.
4. And I looked, and, behold, a stormy wind
came out of the north, a great cloud, with a fire
infolding itself, and a brightness round about it,
and out of the midst thereof as it were glowing
metal, out of the midst of the fire.
5. And out of the midst thereof came the like-
ness of four living creatures. And this was their
appearance: they had the likeness of a man;
6. And every one had four faces, and every one
of them had four wings.
7. And their feet were straight feet; and the sole
of their feet was like the sole of a calf's foot; and
they sparkled like burnished brass.
8. And they had the hands of a man under their
wings on their four sides; and they four had
their faces and their wings thus:
g. their wings were joined to one another;
they turned not when they went; they went
every one straight forward.
10. As for the likeness of their faces, they had
the face of a man; and they four had the face of
 THE BIBLE !i7
a lion on the right side; and they four had the
face of an ox on the left side; they four had also
the face of an eagle.
u. And their faces and their wings were sepa-
rate above; two wings of every one were joined
one to another, and two covered their bodies.
12. And they went every one straight forward:
whither the spirit was to go, they went; they
turned not when they went;
13. As for the likeness of the living creatures,
their appearance was like burning coals of fire,
like the appearance of torches: the fire went up
and down among them; and the fire was bright,
and out of the fire went forth lightning.
14. And the living creatures ran and returned as
the appearance of a flash of lightning.
15. Now as I beheld the living creatures, behold,
, one wheel upon the earth beside the living
creatures, for each of the four faces thereof;
16. The appearance of the ~heels and their
work was like unto a beryl:_ and they four had
one likeness; and their appearance and their
work was as it were a wheel within a wheel.
i7. When they went, they went in their four
directions: they turned not when they went.
\8. As for their rims, they were high and dread-
ful; and they four had their rims full of eyes
-._round about.
19. And when the living creatures went, the
wheels went beside them; and when the living
creatures were lifted up from the earth, the
wheels were lifted up.
 UFO AND THE BIBLE

20. Whithersoever the spirit was to go, they

went; thither was the spirit to go: and the
wheels were lifted up beside them; for the spirit
of the living creature was in the wheels.
21. When those went, these went; and when
those stood, these stood; and when those were
lifted up from the earth, the wheels were lifted
up beside them: for the spirit of the living crea-
ture was in the wheels.
22. And over the head of the living creature
there was a likeness of a firmament, like the
terrible crystal to look upon, stretched forth over
their heads above.
23. And under the firmament were their wings
straight, the one toward the other: every one had
two which covered on this side, and every one
had two which covered on that side, their bodies.
24. And when they went, I heard the noise of
their wings like the voice of the Almighty, a
noise of tumult like the noise of a host: when
they stood, they let down their wings.
25. And there was a voice above the firmament
that was over their heads; when they stood, they
let down their wings.
26. And above the firmament that was over their
heads was the likeness of a throne; and upon the
likeness of the throne was a likeness as the ap-
pearance of a man upon it above.
27. And I saw as it were glowing metal, as the
appearance of fire within it round about, from
the appearance of his loins and upwards; and
from the appearance of his loins and downward
I saw as it were the appearance of fire, and there
 THE BIBLE 59
was brightness round about him. As the ap-
pearance of the bow that is in the cloud in the
day of rain, so was the appearance of the bright-
ness round about. This was the appearance of the
likeness of the glory of Jehovah. And when I saw
it, I fell upon my face, and I heard a voice of one
that spake.

The full interpretation of this astounding chapter must

wait for a longer and more detailed study. Scientists, in
attempting to "debunk" UFOiogy have belittled the UFO
interpretation of Ezekiel's vision, and we must admit that
it may be couched in symbolic language. Nevertheless,
this remarkable description, in which the writer's awe
and wonderment is so clearly reflected, is a composite
presentation of UFO phenomena.
Almost equally quoted is the second chapter of II Kings,
relating to the teleportation of Elijah. Consider verses g,
10, and 11:

.,. 9. And it came to pass, when they were gone

over, that Elijah )aid to Elisha, ask what I shall
do for thee, before I be taken away from thee.
And Elisha said, I pray thee, let a double portion
of thy spirit be upon me.
10. And he said thou hast asked a hard thing:
nevertheless, if thou see me when I am taken
from thee, it shall come unto thee, but if not it
shall not be so.
\ 1. And it came to pass, as they went still on,
and talked that, behold, there appeared a chariot
' of fire and horses of fire and parted them
asunder; and Elijah went up by a whirlwind
[power blast] into Heaven.
60 UFO AND THE BIBLE

With this bit of food for thought, I turn to other mat-

ters. I would like to point out in passing that the stories
of Ezekiel and Elijah are susceptible to interpretations
equally lucid and revealing as the thirteenth chapter of St.
l\:!_~!~1-which comprises the final section of this book. Let
me state, however, that there are dozens of passages in the
Bible which are beautifully lucid and indicative when
presented against a rational background of an accepted
space-life and space-intelligence. May I merely state my
humble belief that a broad-minded and tolerant exposi-
tion, against such a background concept, will resolve many
of our irritating frustrations and perplexities?
It has been our wont to attribute mysticism and sym-
bolism to almost all parts of the Bible. We were forced
into this misconduct by the encroachment of science,
which claimed to abolish a "physical" Heaven and tangi-
ble deities and angels. Yet, the references to UFO-type
phenomena in the Book are far too numerous to disregard.
I am thinking, as one limited example, of the 18th Psalm
and its description of a controlled storm. Let me quote
(Psalms 18:7-16):

7. Then the earth shook and trembled; the

foundations also of the hills moved and were
shaken, because he was wroth.
8. There went up a smoke out of his nostrils,
and fire out of his mouth devoured: coals were
kindled by it.
9. He bowed the Heavens also, and came down:
and darkness was under his feet.
10. And he rode upon a cherub, and did fly: yea
he did fly upon the wings of the wind.
 THE BIBLE

11. He made darkness his secret place; his pavil-

ion round about him were dark waters and thick
clouds of the skies.
12. At the brightness that was before him his
thick clouds passed; hail stones and coals of fire.
13. The Lord also thundered in the heavens,
and the Highest gave his voice: hail stones and
coals of fire.
14. Yea, he sent out his arrows, and scattered
them; and he sent out his lightnings and dis-
comfited them.
15. Then the channels of the waters were seen,
and the foundations of the world were discov-
ered at thy rebuke, 0 Lord, at the blast of the
breath of thy nostrils.
16. He sent from above, he took me; he drew
me out of many waters.

Although it is in poetic discourse, I have not seen a

better description of one of those encroaching space-storms
which bring ice, meteors, and destruction.
The storm which accompanied Ezekiel's complex UFO
manifestation, was of this na\ure, but in addition we are
reminded of the stories of the East Ind!<!Il}>ygmy reHgions.
Their godL Pul_u&4, is said t; live in a stone h~'us~· i~ the
sky, with a green wife. When he is angry, or desires to
visit earth for vengeance or other reasons he rides down
in a violent storm, accompanied by turbulent phenomena
of a devastating nature. The theme is identical and is fully
recounted in a lengthy discussion of Pygmies and other
"little people" in the forthcoming revelation of the an-
tiquity of man in The Expanding Case for the UFO.
 UFO AND THE BIBLE

My comments will be brief. What terrestrial storm pro-

duces these phenomena? What meteorological disturbance
deposits both hail stones and coals of fire? What atmos-
pheric manifestations can create earthquakes? What is
this cherub which is repeatedly cited as a vehicle in
biblical literature? Is it a UFO? What earthly type of storm
throws the waters out of their channels and discloses the
"foundations of the world"? Was Atlantis involved in such
a divine demonstration? Were some of the great un-
explained craters, now scattered over the world, the result
of such impingements of "hailstones" from space? What,
but a UFO could carry out the act of verse 16?

THE GOSPEL ACCORDING TO

ST. MARK: CHAPTER 13

1. And as he went out of the temple, one of his disciples

saith unto him: Master, see what manner of stones and
what buildings are here.
2. And Jesus said unto him? Seest thou these great build-
ings? There shall not be left one stone upon another, that
shall not be thrown down.
3. And as he sat upon the Mount of Olives, over against
 THE GOSPEL ACCORDING TO ST. MARK: CHAPTER 13 63
the temple, Peter and James and John and Andrew asked
him privately:
4. Tell us, when shall these things be? And what shall be
the sign when all these things shall be fulfilled?
5. And Jesus answering them, began to say: Take heed
lest any man deceive you.
6. For many shall come in my name, saying, I am Christ;
and shall deceive many.
7. And when ye shall hear of wars and rumors of wars, be
ye not trouble!jJ.: for such things must needs be: but the
end shall not be yet.
8. For nation shall rise against nation, and kingdom
against kingdom; and there shall be earthquakes in divers
places, and there shall be famines and troubles: these are
the beginnings of sorrows.
9. But take heed to yourselves: for they shall deliver you
up to councils; and in the synagogues ye shall be beaten;
and ye shall be brought before rulers and kings for my
sake, for a testimony against them.
10. And the gospel must first be published among all
nations.
11. But when they shall lead you and deliver you up, take
no thought beforehand what ye shall speak, neither do ye
premeditate: but whatsoever shall be given you in that
hour, that ye speak: for it is not ye that speak but the
Holy Ghost.
u. Now the brother shall betray the brother to death,
and the father the son; and children shall rise up against
their parents, and shall cause them to be put to death.
 UFO AND THE BIBLE

13. And ye shall be hated of all men for my name's sake;

but he that shall endure unto the end, the same shall be
saved.
14. But when ye shall see the abomination of desolation,
spoken of by Daniel, the prophet, standing where it ought
not, (let him that readeth understand) then let them that
be in Judea flee to the mountains.
15. And let him that is on the housetop not go down into
the house, neither enter therein, to take anything out of
his house:
16. And let him that is in the field not turn back again
for him to take up his garment.
17. But woe unto them that are with child, and to them
that give suck in those days.
18. And pray ye that your flight be not in the winter.
19. For in those days shall be affliction, such as was not
from the beginning of the creation which God created
until this time, neither shall be.
20. And except the Lord has shortened those days, no flesh
should be saved: but for the elect's sake, whom he hath
chosen, he has shortened the days.
21.And then if any man shall say to you, Lo, here is
Christ: or lo, he is there; believe him not:
22. For false Christs and false prophets shall rise, and
shall shew signs and wonders to seduce, if it were possible,
even the elect.
23. But take ye heed: behold, I have foretold you all
things.
 THE GOSPEL ACCORDING TO ST. MARK: CHAPTER 13 65
24. But in those days, after that tribulation, the sun shall
be darkened, and the moon shall not give her light,
25. And the stars of Heaven shall fall, and the powers
that are in Heaven shall be shaken.
26. And then shall they see the Son of Man coming in the
clouds with great power and glory.
27. And then shall he send his angels, and shall gather
together his elect, from the four winds, from the uttermost
part of the earth to the uttermost part of Heaven.
28. Now learn a parable of the fig tree; when her branch
is yet tender, anci putteth forth leaves, ye know that sum-
mer is near:
29. So ye in like manner, when ye shall see these things
come to pass, know that it is nigh, even at the doors.

30. Verily I say unto you, that this generation shall not
pass, till all these things be done.

31. Heaven ~nd earth shall pass away: but my words shall
not pass away.

32. But of that day and that hour knoweth no man, no,
not the angels which are in Heaven, neither the Son, but
the Father. \

33. Take ye heed, watch and pray; for ye know not when
the time is.

34. For the Son of Man is as a man taking a far journey,

who left his house, and gave authority to his servants, and
to every man his work, and commanded the porter to
watch.
66 UFO AND THE BIBLE

35. Watch ye, therefore: for ye know not when the master
of the house cometh, at even, or at midnight, or at the
cockcrowing, or in the morning:
36. Lest coming suddenly he find you asleep.
37. And what I say unto you, I say unto all: Watch.

IMPERMANENCE OF
MAN'S WORKS

fAnd as he went out of the temple, one of his

disciples saith unto him: Master, see what
manner of stones and what buildings are here.

Of all the works resulting from intelligence, only the

great stone structures have withstood the ravages of time
to call themselves to our attention. We stand in awe be-
fore them. There is something inspiring about them. Not
merely because of their massiveness, which is great, but
for the eons of time which some of them have spanned:
eons from the "beginnings." Beginnings about which we
know so little and understand less.
These stones, as one walks among them, seem to breathe
with the spirit of eternity. They defy the elements and
 IMPERMANENCE OF MAN'S WORKS

they defy time itself. Maybe they prove only that time
is a mirage, a chimera-a figment of the limited mind of
man. One feels that by laying hands on these huge rocks
he becomes at one with infinity. In their massiveness and
strength there seems a link with past and future, with
space and power! From such contacts comes exultation
for the spirit and relaxation for the body.
Is it then to be wondered that the disciples, even as
more ordinary men, were impressed, and called the atten-
tion of Christ to the magnificent strength and permanence
of the stones?
,,
I 2. A,rd Jesus, answering him, said unto him:
'- "Seest thou [notice] these great buildings? There
shall not be left one stone upon another, that
shall not be thrown down."

And in these simple words, it is stated; the overwhelm-

ing omnipotence of God. Permanence-yes, but only un-
til the days of the end . . . the judgements. Strength-
yes, for the race of men; but not in the face of that power
which heated, and will destroy, the universe.
Permanence and strength-but only within a minuscule
of what is called Infinity . . . for Man: inspiration; for
Infinity: a whim.
Yet, in these stones i\ a purpose. How else are we to
know of that surge of civilization which went before?
A chasm of time has been bridged, and a mission served;
if God now destroys, are we to question?
But, in the development of our theme, of the breadth
and the depth of the phenomena of the UFO, we are for-
ever making distinctions; splitting hairs; segregating and
dividing. And even here we come to a parting. In the
68 UFO AND THE BIBLE

simple statement of this second verse of St. Mark, Christ

recognizes a schism. His was the perception and the vision
to scan time in its endlessness and pierce the illusion it
held for the ordinary man. But the power of ultimate crea-
tion and destruction was recognized by Him as something
beyond His reach.
And so to man Christ represented a new category of
intellect and control, and demonstrated one of those quali-
tative gaps between various intellectual levels of the uni-
verse, paralleling the gaps in the physical size of things.
But it is debatable whether He was in final contact with
ultimate power and cognizance.
The distinction may be greater. The power of Christ
was over details and individuals. His were acts of specific
nature. They were concrete and limited as to time and
space, even as are the acts of man, although obviously of a
higher order in every sense. Nevertheless the acts of Christ
were simple in comparison with the acts of God. The acts
of God, by contrast, are trends, not details. They are
generalities, not units. The contrast to man is the contrast
between will and basic law. Christ Himself was subject to
the basic laws, of which He had so vastly greater knowl-
edge and understanding than His disciples . . . or than
we.
So, we are forced to recognize different levels of control
-the difference between the capriciousness of free will
and the ponderous magnificence of universal law-again
we are compelled to draw a line. By his own repeated
statements Christ had the power to see and foretell
the "days of the ending," but lacked the power to alter
them one iota in time, in space, or in quality. Christ's
recognition of this gulf between His own power and that
 IMPERMANENCE OF MAN'S WORKS 69
of the infinite, is nowhere better stated than in verse num-
ber seven.
The great stone temples, and the tunnels and intra-
mountain citadels of the "little people," defy time and the
elements. But their defiance, in the end, like ours, is both
futile and transitory. The difference, like so many other
differences which we have found, is quantitative. The rea-
son is not far to seek. The stones are, after all, but the
works of man; they are the products of intelligence, but
not of omniscience.

1' 3. And, as he sat upon the Mount of Olives,

over a~ainst the temple, Peter and James, John
and Andrew asked him privately:

Why privately? Was there, even to these disciples, some-

thing so vast and awesome in Christ's vista of time, that
it was not to be mentioned in public, perhaps not above
a whisper?

4. Tell us, when shall these things be? And what

shall be the sign when all these things shall be
fulfilled?

These are questions which we are still asking today.

What are the signs? Are \he signs apparent today? Many
wise people think so.
The evidences of wickedness alone are apparently not
sufficient signs, for wickedness and moral laxity have been
with us for a long time. Are there other signs, then, of
which we should take heed?
Evidently there are; and Christ, looking down the cor-
ridors of time, saw them with an acuity sharper by far
 UFO AND THE BIBLE

than ours, higher, and certainly more dependable, and less

erratic than the sensitivity of lesser seers. It had to be for
Him to perceive these things. If the events which He saw
are not actually harbingers of oncoming disaster, then at
least they are markers or milestones of time. Whether or
not they are a part of the sequence of cause and effect,
which is our manner of thinking, they are beacons along
the road-visible two thousand years ago to Jesus Christ,
with clarity; but even now, to us, seen only vaguely as
wraiths in a fog.

THE HOAXERS AND

PRETENDERS

5. And Jesus, answering them, began to speak:

"Take heed lest any man deceive you."
6. For many shall come in my name, saying "I
am Christ" and shall deceive many.

Jesus Christ, with phenomenal foresight, perception and

understanding, envisioned the deception, chicanery and
hoaxing of our day. This dirty business must have preyed
on His kindly and sensitive mind, for in this one chapter
of St. Mark, alone, there are two separate and most urgent
 THE HOAXERS AND PRETENDERS

warnings, to which are devoted four of the thirty-seven

verses.
Again Christ demonstrated his ability to forecast disas-
ter, this time in an intangible field: that of intellectual dis-
honesty; showing that the psychical has cosmic prognosti-
cability, as well as does the physical. Those of us, today,
who succumb to false prophets, in a time of human stress
and the birth pangs of a quantum-expansion in human
comprehension, cannot, at least, say that we were not
warned. No clearer, nor more verifiable prophecy has ever
been uttered on this faltering planet.
At no time since Christ's sojourn in the Middle East has
there been more evidence of callous or flagrant disregard
for man's intellectual obligation to man. Never has there
been a more cruel exploitation of man's desire for divine
guidance, nor more sinister self-seeking and self-aggran-
dizement.
Nowhere, in current human experience, is this more evi-
dent than in our groping for enlightenment in the most
puzzling-.,;
of all fields of knowledge-that of the mysterious
UFO.,
 THE PORTENTS

7. "And When ye shall hear of wars and rumors

of wars, be ye not troubled: for such things must
needs be;-but the end shall not be yet."

All of us know that a prediction of wars and rumors of

wars has been a safe bet at any time since the days of
Jesus. In fact, war, like ballgames, seems to be a popular
diversion of our supposedly erudite species of earth's mam-
malia.
Yet, until within the life span of you and me, wars have
been, comparatively, little but skirmishes in comparison
with what now portends; and rumors have been but the
constant agitation of jealous interests.
Times are changing. We have had several major wars
within the past century-two within the lifetime of those
whom we call "young people." The wars have increased
in ferocity and destructiveness, especially the two most
recent fracases. Today, we are faced with the certainty
that another world war, backed by all the diabolical con-
trivances devised by Science in the subtle mazes of the
arcanal fifth decimal place, "{ill be of such brutal ruthless-
ness, that few will survive-and those few will be the
unfortunates. In this, the twentieth century, another war
will be Armageddon and a rumor of it may not be just
playful kidding.
 THE PORTENTS 73
Now, we have conditions really worthy of the prophetic
insight of the best of the ancient seers-even Jesus Christ
Himself. At stake: not merely the fate of man, one of the
numerically inferior groups of terrestrial fauna, but of the
very planet itself-mountains, seas, and the massive, en-
during stonework of the ages. All is poised.
Rumors? Are the ear-crushing detonations of thunder,
rolling ahead of the tortuously driven black tempests, only
rumors?
But . . . "Be ye not troubled."
Today, on the unheeding sidewalks of New York, we are
more succinc,: "Pay no attention-the worst is yet to
come;" while in Washington, D.C., the drowsing bureau-
crat is more subtle, and over the ponderously dignified
entrance of the National Archives Building he has cun-
ningly carved the caption: "The Past is Prologue," which
a clever taxi-operator once dryly rendered into the current
vernacular: "You ain't seen nothin' yeti"
Do you see any real difference?
And . . . "for such things must needs be."
Here is 'where Christ showed that He recognized the
void between His own superior faculty and the level of
the real, or basic, Godhead. He indicated that He had the
prescience to see what is c~ming, as though the whole of
the future history of man was spread before Him, but rec-
ognized that His control over that continuity was limited
to certain types of phenomena, local both in time and
space.
It is clear that Jesus was endowed with a talent or ca-
pacity much higher than our own, had a better knowledge
and understanding of nature and its laws, and enjoyed a
closer relationship to God. In spite of this there is more
74 UFO AND THE BIBLE

than a mere hint that the difference between Man and

Christ is quantitative, while the difference between either
Man or Christ, on the one hand, and the Godhead on the
other, is qualitative.
In saying that "such things," dreadful as they may be,
must necessarily happen, Jesus recognized a more basic
level of causality than was within His power to manipu-
late; and perhaps recognized the reason underlying it, to
some extent. It seems that he could perform certain types
of miracles, directed toward individuals, and limited
types of phenomena, but was unable to modify major
trends of a cosmic nature .
. . . "but the end shall not be yet."
This is simply prescience. This is indication that the
dire events and conditions, contemplated as concomitant
with wars and rumors of wars were clearly seen; but it was
equally apparent that the final end will be further along
in time. It is certainly not stated as to how much further
along the end will be, but it is logically assumed that it is
not far off, since these events are cited as harbingers of the
final disaster.
To assume a complete chain of causality here is to over-
simplify. While causality is more or less basic to our mun-
dane type of thinking, there is something a little different
here.
If we are driving along a country road and we come to a
bridge over a stream, beyond which is Higgins' barn and
house, we may know from previous travel, or from a map,
or other signs, that around the next bend we will find
Jones' barn and haystacks. But that does not mean that
Higgins' farmstead was. the cause of Jones' establishment.
It is merely that the Higgins place is a visible landmark
 THE PORTENTS 75
and from association we know that the Jones place is
nearby.
And so it may be with Jesus' forecast. From His intel-
lectual vantage point He could see the sequences of time
lined up into the far reaches, but even Jesus could not
completely fathom nor analyze the causes. From a hilltop
we might see both the Jones place and the Higgins farm,
but the cause of their being located where they are might
be obscure.
So Christ's affectionate prognostications were warnings
of a friend and master, who could foresee, but could not
prevent. l!e could ameliorate terror by removing some of
the mysterious unknown, but He could not halt the trend.
His sadness in contemplating the future of His flock is
quite understandable.

8. "For nation shall rise against nation, and

kingdom against kingdom; and there shall be
earthquakes in divers places, and there shall be
famines and troubles. These are [but] the be-
giz!,nings of sorrows."

There can be little doubt that we have been within that

era of wars and rumors of wars for some time. Obviously
we are in a time of rising nationalism; and nations, or
groups of nations, are lined up in opposing camps, on a
scale not to be visualized by the ancient Hebrews to whom
Christ addressed His warnings.
Christ must have had the psychic vision to encompass
the activity of the entire earth-for such comprehension,
as was His, could hardly have been limited to the im-
mediate locale of Jerusalem. But it would have been as
impossible to explain this to the disciples as to explain
 UFO AND THE BIBLE

the fourth dimension to us today. There was simply not

the background of knowledge and understanding into
which such explanations could have been absorbed.
Since we have always had nations rising against nations,
there must have been something unusually prominent in
Jesus' mind's eye, and now that we have the world pretty
evenly divided into two armed and nervous camps, we
can hardly expect to encounter anything any more em-
phatically noticeable, of this particular nature. So we can
be fairly certain that today, and the past fifty years, con-
stitute the times of wars and the rumors of wars.
But there is more. " . . . there shall be earthquakes in
divers places."
It may have been difficult for the older translators to
convey the idea behind the word "earthquake" from one
language to another. Christ may not have been able to
make his meaning fully clear to Andrew, James, John and
Peter, on account of vocabulary deficiencies. They must
have known something of earthquakes, and comprehended
something-but would they have comprehended a reference
to the explosions of atom and hydrogen bombs? Hardly.
So may we think, perhaps, that Christ was referring to
something more striking than ordinary earthquakes, or
that there are deficiencies in translation? That, possibly,
the time-space penetration of His vision beheld the colos~
sal, ground-shaking concussions of these bomb explosions?
Surely these are comparable with earthquakes, and as we
have bigger and better bombs, the gratifying resem-
blance will improve no doubt. I contemplate these atomic
and thermo-nuclear devastations as being ". . . earth-
quakes in divers places."
Even the "divers places" would have been incompre-
 THE PORTENTS 77
hensible to Jesus' listeners, whereas, to us they are ob-
vious: Hiroshima, Nagasaki, E._niwetok, New Mexico,
Siberia, Australia, . . . all "divers"; as good a word as
any.
Bona fide earthquakes, as with wars and rumors of wars,
are almost always with us. Small ones occur daily-some-
times many in a day. There is really nothing outstanding
about earthquakes, as temporal landmarks. If Christ was
not referring to a time of quakes ensuing from atomic
explosions, then He must have been referring to a time of
unusual, bona fide earthquake phenomena of such a pro-
noutnced nature that it could not be mistaken. If so, that
ti111e is not yet. In view of other contemporary happenings,
it is more logical to think in terms of atomic detonations.

" . . . there shall be famines and troubles . . ."

There have always been such; sometimes more, some-
times less. The peoples of certain regions are underfed
for generations on end, as in India, China, or the Andean
regi,ons. Troubles are always with us. Who does not have
them . . . ?
The tendency to famine is increasing, as the human race
outgrows its abode, and destroys its agricultural heritage
in the name of Progress. Although we of the United States
have produced 'a wasteful local surplus of foods, there are
great segments of humanity which do not eat regularly.
Their number is probably increasing in spite of tech-
nological advances developed by some countries whose
natural advantages or mechanical knowhow has led them
to the vanity of thinking that they have a superior culture.
" . . . these are [but] the beginnings of sorrows."
Jesus reiterates that the end is not yet. He implies that
 UFO AND THE BIBLE

things are to become steadily worse. The indications are

that, while there are troubles aplenty, these are but
curtain-raisers for more to come, and serve merely as
danger signals.
The signals may have naught to do with cause, and may
be purely coincidental; such was Jesus' broad perception.

PERSONAL TRAVAILS AND

ADMONITIONS

"But take heed to yourselves: for they shall de-

liver you up to councils; and in the synagogues
ye shall be beaten; and ye shall be brought be-
fore rulers and kings for my sake for a testimony
against them."

Herein, Jesus shows that He does see the world-wide

picture, and He cautions His flock to do what they can to
take care of themselves and their own. In spite of His
compassion, He realizes that He is powerless to halt the
trend, or to divert the flood of woe from humanity in
general. In this He shows certain wordly concern and
affection for the Jewish clans of which He was physically
a part. Again we see that differences between Him and
 PERSONAL TRAVAILS AND ADMONITIONS 79
them were quantitative: a matter of degree rather than
kind.
At this point we are close to the heart of the problem of
whether the Jews were (and are) in fact the chosen people.
Since it is unthinkable that there should not have been
many races extant on earth at the time of Jesus, and since
we do not have adequate evidence that all other races were
attended by master-guardians such as Christ, it follows that
there must have been some kind of selection exercised in
the coming of Jesus to this particular group. It is some-
thing for further speculation.
•The art or quality of prophecy cannot be denied. It is
,;me of the phenomena which I have preferred to segregate
as not being a part of the physical manifestations of UFO.
At some point of our mental development we will eventu-
ally have to confront a blending of the physical and
psychic, but I have considered that the problems of both,
and especially in regard to UFO, can be more effectively
handled separately in the earlier stages of analysis-if we
~an successfully and objectively make the necessary segrega-
tion of events and data. This is an uncertain and danger-
ous procedure, but thus far it has helped me in trying to
arrive at rational hypotheses.
Here, in the wisdom and foresight of Jesus, we must
approach bhe indefinite borderline closer than I would
prefer. For our immediate purpose we can merely accept,
as demonstrated, that Jesus Christ was endowed with the
quality of prescience to a greater degree than any other
being of whom we have first-hand knowledge. He seems
to have had knowledge of the future, complete as to time
and place, and including awareness of the more intangible
elements such as morality, intelligence, feeling, perception
So UFO AND THE BIBLE

and racial consciousness. In other words, His was not the

fragmentary and erratic prescience of (for example)
~ostradamus, bµt rather the ability to project His psyche
and personality into the environment of the future, and to
get the actual feeling of it.
If we eventually effect a reconciliation between our
presently accepted environment and the more broadly
encompassing world of the UFO, this universality of mind
is one of the basic things which will have to be a part of
the integration. The psychic investigators are working
toward that end from their own viewpoints and by their
own selected methods. I will be content to stay, as much
as possible, in the physical realm. I bring all this up at
this juncture for two purposes: (1) to show that Jesus
Christ did truly have this sixth sense; and (2) that since
He was exact in so much, we must give careful thought to
all that He is reported to have said.
The Jews have been delivered up to councils, both
formal and informal; they have been selected as objects of
brutality and beatings in many places, including the
synagogues. For the sake of their religion, and their regard
for Christ, they have been brought before rulers and kings,
and their testimony, mute or otherwise, has been brought
against them. This has been done sporadically through-
out the two thousand years since Christ's words were
spoken, but never to the extent of vindictive brutality
such as we have seen in our own time. Thus we see yet
another phase wherein a somewhat usual course of events
has suddenly become intensified to a degree where it
demands notice. This phase is the field of human
emotions, which we call intangible, but which demon-
strates its reality and its perceptibility to prophetic skill.
 PERSONAL TRAVAILS AND ADMONITIONS 81
11. "But when they shall lead you and deliver
you up, take no thought beforehand what ye
shall speak; neither do ye premeditate; but what-
soever shall be given you in that hour, that ye
speak, for it is not ye that speak, but the Holy
(Spirit)."

Can we, for Holy Ghost, or Holy Spirit, substitute the

words "universal mind,.' or "super-mind"? Are our fettered
minds not of, and a part of the mind of the cosmos?
Is this not an instance where intimate guidance and
thoughtful tending are shown to come from a master
• group? It seems to promise help. It could come only
, through psychic channels. Does this not show that Jesus
had insight into the relationship between man and his
cosmic environment? Does it not prove that Jesus was a
representative of the Masters and Mentors? Does it not
indicate that, while Jesus recognized the inability of the
Mentors to change the trend, He did, nevertheless, know
that they could assist through something akin to telepathy,
or the emergence of thought? Is this, then, a proven link
"' between man and some superior group of entities?
Again Christ alleviates their anxiety somewhat by par-
tially relieving them of responsibility in time of stress.
B~t Christ's penetration of the veil of time was not yet
completed.
 OMENS, MILESTONES AND
BETRAYAL

10. "And the Gospel must first be published

among all nations."

Certainly this, too, has been done. The words of the Holy
Bible have been translated into all major languages and
many dialects. There is not a nation anywhere on earth
which does not have access to the profundities of Christ's
word through the vehicle of its own language. The Bible
is available in some seventy-eight countries and two
hundred and seventy-eight languages, or more.
Another portent can be scratched off the list as having
been established-in our time.

12. "Now the brother shall betray the brother to

death, and the father the son; and children shall
rise up against parents and shall cause them to
be put to death."

No ordinary quality of prophecy could be expected to

foretell details of this type. Here are intangibles, as we
call them. Here are not the major physical cataclysms such
as earthquakes, storms, meteoric invasions, sinking ships
and burning cities. Here is contact of mind with mind
across a void of 2,000 years. Or is it but the intra-con-
nection of two parts of the same universal, timeless mind?
 OMENS, MILESTONES AND BETRAYAL 83
Here is perhaps the most penetrating of all examples of
Jesus' foresight. Who could have suspected that the
totalitarian regimes could have so debased the instincts of
man that it would become a matter of almost religious
ardor to betray one's dearest and nearest to false and filthy
causes? Who could have believed that the oldest and most
respected of human institutions-the Family-could be so
rent and torn for political ends?
Nevertheless it is so. And another startling prediction of
divine prophecy is come about-in our own time.
Perhaps any one of these forecasts could have been
coi;cidental today. In making so many predictions, even
thO\lgh they are quite specific, any seer could expect some
degree of fulfillment. But here is something different.
Here is timing by the coincidence of many specific con-
ditions. For the words of Jesus to become meaningful, all
of these foreseen conditions had to come about at the
same time. And they have done so. The time is now, and
we are the occupants of that niche of time.
Up to this point, the prophecy is undeniably accurate.
Ahnost all prophecies have to do with doom and disaster,
but usually the "end of the world" has failed to come. It
remains to be seen whether the remainder of this prophecy
will mat~rialize, or whether we can accurately interpret
it so as to be warned.

13. "And ye shall be hated of all men for my

name's sake; but he that shall endure to the end,
the same shall be saved."

This verse seems to suppose some kind of final recon-

ciliation and amalgamation of the Jews and the other
races of men, towards the end of things as we know them.
 UFO AND THE BIBLE

It may, of course, be that only the remnants of the Jewish

people will survive, as only remnants survived the pre-
vious universal cataclysm.
It does seem to be a fact that the Jews preserve a racial
purity better than most, and may therefore have been
one of the few pure strains filtered through the time-screen
of the "flood." If this is true, and if it was their strain
which discovered or invented space-flight in the previous
wave of intellectual development; and if it was this peo-
ple who were adrift in space-craft when the tempest
struck; then the idea of the Jews being a chosen race does
begin to be logical; and Jesus' concern for them, and His
being placed among them by means not readily under-
stood, becomes a matter of racial sympathy and cohesion.
All of this, however, is a speculation.

DESTRUCTION OVERTAKES
THE LAGGARD

14. "But when ye shall see the abomination of

desolation, spoken of by the prophet Daniel,
standing where it ought not, (let him that
readeth understand), then let them that be in
Judea fiee to the mountains."
 DESTRUCTION OVERTAKES THE LAGGARD 85
15. "And let him that is on the housetop not
go down into the house, neither enter therein, to
take anything out of his house;
16. "And let him that is in the field not turn
back again for to take up his garment."

Here is warning of a very specific kind. This is no vague

premonition of danger developing over a period of time.
S~ch unspecific premonitions have already been con-
sidered. Here is cold and blunt adjuration to get going;
and don't look back! When a personality with the
humanity and compassion of Jesus Christ tells His chosen
people to, take care of themselves, each unto himself, and
not turn back to succor family or kin, He is clairvoyantly
seeing something most dreadful and sudden. And the
"something" is beyond His power to prevent.
And, what is this "abomination of desolation"?
\ It is, indeed, mentioned in the Book of Daniel, chapter
t .; verse 3 1 :

"And arms shall stand on his part, and they shall

pollute the sanctuary of strength, and shall take
away the daily sacrifice, and they shall place the
✓ abomination that maketh desolate'."

Some readers will grasp the significance of this at once,

and perhaps they are among the group indicated: . . .
"let him that readeth understand . . ." At this point we
do not wish to pause for analysis, for the story as told by
· Daniel is long and involved. It is spread through three
chapters, for a total of seventy-nine verses. BJit I believe
that in our day there are readers who understand; and
86 UFO AND THE BIBLE

until our day that there was no reader who could under-
stand.
For the moment let the dreadful thought stand. Suffice
it to say that another and very phenomenal forewarning
has been fulfilled, in our time . . . a prescience so fan-
tastic that its very nature was incomprehensible only one
generation ago. Is there, indeed, nothing remarkable in
the fact that this one fell item, selected from a multitude,
so registered with the Master Seer, Jesus Christ, that He
credited it to another, named Daniel?

17. "Woe unto them that are with child, and to

them that give suck in those days."
18. "And pray ye that your fl,ight be not in
winter."
19. "For in those days shall be affiiction, such as
was not from the beginning of the creation which
God created until this time, neither shall be."

So . . . not only sudden, but devastating.

"Woe unto them that are with child . . ." Why? Why
put the finger on these in particular? " . . . and to them
that give suck." Again, why? Is this especial condolence
merely for those unfortunate enough to be partially im-
mobile in a time of danger and terror? Or-does this
indicate some shuddering premonition of the dreaded
atomic fall-out?
"And pray ye that your flight be not in winter." Are we,
then, faced with world-wide, almost total devastation, in
which food, shelter, fire and clothing are lost, destroyed or
abandoned? Panic? Stampede? Riot? Terror? Despair?
 DESTRUCTION OVERTAKES THE LAGGARD 87
These warnings were not of a fanatic preaching doom
and screaming fatalities for the sake of sensationalism or
cash. These are sorrowful warnings from a kindly being
who was concerned that mankind should not always live in
tribulation; from one who preached kindness, goodwill,
tolerance and forgiveness. This was not John, but Jesus;
and Jesus did not harp on these disasters as a general
thing. He was reminded, or made prescient of them, by
looking at some massive stone structure, made by Man's
intdligent effort, and which seemed to be the very person-
ification of permanence. A strange contrast? A letdown? A
.
disillusionment? Why tell us at all, if the telling was futile?
Am I jumping to unwarranted conclusions? I hope that
I am. Yet~have they been merely inferences? "Wars . . .
rumors . false prophets . . . troubles . . . families
betrayed to the salt mines . . . famines . . . "earth-
quakes" . . . troubles, synagogues ravished, racial hatred
. . . ? In our time? Inferences? Perhaps . . . perhaps . . .
". . . affliction, such as was not from the beginning of
the creation." Worse than the Flood? Worse than famines
and pestilence? Worse than our incessant wars? Worse than
that disaster which wiped out the "first wave"? Worse, or
merely more widespread?
But it is clearly stated: worse than ~ver happened or
ever will happen again. Not final and complete destruc-
tion then, but painfully close to it.
What affliction can be worse than what we know to have
gone before? There are, of course, alternatives to the
thought of atomic destruction. Many competent thinkers
i11:sist that the earth is perilously close to a time when the
axis and poles of the earth shall shift, due to the mal-
88 UFO AND THE BIBLE

distribution of water in the form of polar ice-caps. If this

happens there will be disaster and cataclysm of incalcu-
lable proportions.
And we must not let ourselves be misled with thoughts
of causality; especially we must not be led to believe ir-
revocably that our own moral degeneration will be the
cause of the imminent debacle. The signs of our times may
be but symbolic, and not causal.
The admonition to take to the mountains may have
more than passing significance. Offhand, there seems little
sense in asking a populace to flee to the mountains to
escape the ravages of the hydrogen bomb. The fall-out and
concussion would appear to be dangerous on both hill and
dale. Can it be, then, that this warning to take to the high-
lands is a clue to the nature of the dire event? Certainly
the tipping of the poles will produce floods, quakes, land-
slides, concussions, etc. The mountain tops might well, in
some instances at least, receive a minimum of destruction.
There is another hint. The hydrogen bomb, if used, will
scarcely give any warning at all, except maybe as to fall-out
which might take a day or two to reach Judea. But a shift
of the poles might give warning through genuine earth-
quakes, tremors, and major meteorological disturbances.
In either case Jesus indicated that there might be time
enough for an agile person to reach the mountains, and
the hint is that comparative safety will be found there.
" . . . the abomination of desolation standing where it
ought not . . ." The towering cloud of the atomic bomb
is something "standing where it ought not." But then, so
also is a shifting pole with its surrounding area of deso-
lation. Of the two possibilities, Christ's prediction, terse
though it may be, does, perhaps, slightly indicate the
 HEAVENLY INTERVENTION 89
geological or seismic spasm. But what did Daniel say about
this abomination? Is his prophesy more specific? It may be.
We shall consider it by and by.

HEAVENLY INTERVENTION
.
'
20. "And, except that the. Lord has shortened
those days, no fiesh should be saved: but for the
elect's sake whom he has chosen, he has short-
ened the days."

In this, also, there is some significance, if we but look for

it. It seems clear that disaster will be so complete and all-
inclusive that none can outlive it, unless "the days be
shortened." Now, if the duration is shortened in one part
of the earth, it most likely will be shortened in all. But, if
in all, then others than the elite will also be preserved. So,
some other mechanism must be sought. Christ is specific.
He says that the days shall be shortened for the elect.
Then must not the elect be removed from the influence of
the "abomination of desolation"? What else will suffice for
their singular preservation?
Removal? How? Merely to mountain tops? Are we to
think then that the elect are merely those who run the
fastest and longest? It doesn't seem likely. We are practi-
go UFO AND THE BIBLE

cally told, and rather bluntly, that the elect are those who
are selected. And we are right back in The Case for the
UFO where selection and segregation were collectively a
sine qua non for identifying space-intelligence.
If the elect were selected, and if the "days" are shon-
ened for them-then is it not obvious that the elect are
to be removed from the danger zone? How removed? And
to where? Mountain tops? They are already on mountain
tops, if they have heeded the warnings. But-right there
is the give-away. Mountain tops!
And in verse 27 maybe we have the answer.

"BE YE NOT DECEIVED"

.21."And then if any man shall say to you Lo,

here is Christ; or lo! He is there: believe him
not."
u. "For false Christs and false prophets shall
arise, and shall shew signs and wonders, to
seduce, if it were possible, even the elect."

Again, Christ breaks into his warnings and exposition to

plead with His wards against being taken in by charlatans,
hoaxers, impostors and rogues. Twice in the same dia-
 "BE YE NOT DECEIVED" 91
logue. For emphasis. And we have these too in our time,
in quantity and concentration seldom if ever loosed upon
us before. The proverbial congeries of trees are filled with
them. They hobnob with the Masters and Mentors to a
degree that reeks of impropriety, insolence and familiarity.
And do they shew signs and wonders? Need I ask? The
signs are myriad and wonders multifarious, piebald and
assorted. Pick your own hoaxer and inscribe your own
roster of wonders-the best of you will scarcely keep pace,
for, in our own time, another somewhat normal organ of
the intellectual anatomy has run amok, and cancer-like,
i,as assumed Gargantuan proportions.
Christ sought and exemplified sincerity and purity of
purpose. Little amazement we have, then, at His being
somewhat appalled by the knavery of the self-nominated
prophets of a time which was then distant: our time.
Coincidence piles on coincidence . . . coincidence?
The timing of these varied forecasts is a remarkable
thing. Let us consider the calendar. Suppose Christ had
desired to state precisely when these events were to occur?
First of all, in the time of the Apostles, there was no
"zero" year, or starting point for designating time. Only
the Maya Indians, supposedly a direct colonial offspring
of a great Maya race on the continent of Mu, had de-
veloped a zero, or starting point for a calendar. Today
only the ingenious astronomers have devised a time-count
comparable to that of the "ignorant" Maya.,Long chrono-
logical counts, in the days of the Bible, were made by
reciting interminable pedigrees and begettings. The some-
what workable idea of the B.c. and A.D. had not yet been
developed. Christ might have said "two thousand years
92 UFO AND THE BIBLE

hence," or "about twenty centuries hence" . . . but He

didn't. Instead He cited a series of events which would
occur more or less concomitantly.
Suppose an astronomer wishes to date a coming epoch
without having to refer to a specific year, or span of years,
on a numerical basis, for fear that the basis would be lost
or misunderstood. He could, perhaps, say that so-and-so'
would happen when Jupiter was at this "right ascension"
and at that "declination." But suppose the wh~le con~~pt
of stellar position measurement was changed or lost in the
meanwhile? What then? Who would identify the position
of Jupiter with any chronology?
But maybe the astronomer can do better. Suppose that
he says so-and-so will come about w?en Jupiter, Satu~
Mars, Mercury and Venus are all together in the constel-
lation of Virgo? S~ch a planetary conference could only
happen once in thousands of years, and an epoch would
be indisputably timed.
Timed-not dated. No calendar would be necessary. No
zero year would be involved. Only the intellectually pre-
cocious and scientifically trained could predict the epoch
in terms of calendar years. But the man in the street could
recognize such a spectacular grouping of planets.
Further, such an assemblage would not take place with-
out some warning. The planets would gather at the
rendezvous in a deliberate and orderly manner, and as
they approached the designated constellation, the more
alert observers would see that something was happening.
The gathering and subsequent dispersal would take an
appreciable time. Again, we will indulge in hair-splitting.
Such timing is accurate, but not precise. In other words
the era is accurately determined, but the day and hour
 "BE YE NOT DECEIVED" 93
thereof is not established with precision. There is a broad
margin of uncertainty, but from the extreme perspective
of two thousand years the apparent vast breadth shrinks
and it is the accuracy and not the precision which becomes
important. As we approach the "time" or "the days" our
perspective changes and the margin of uncertainty widens -
in front of us-and then we may permit ourselves to be
enticed into trying to establish a precision which does not
exist in prophecy or in reality. ,
A yardstick seems to represent precision when used to
measure something far off; but when we measure a dust
mote, the yardstick is crudity. To our distant ancestors it
1vas sufficient that these events were to be in our time, not
tpeirs. If it is now apparent to us that the predicted time
is at hand, we naturally try to measure the mote. It's we
and our children who are imperiled.
Unfortunately, we are, thus far, unable to improve the
precision, in spite of the frantic efforts of/pyramidologists-) ·
who completely misunderstand the purpose of their
templf::_
For the nonce weigh carefully all that yot.vSee and hear.
Keep your own council.

23. "But take ye heed: behold, I have foretold

you all things."

This is not quite accurate, for in the next few verses

Christ tells more. But doubtless He does inte]}d to convey
that He is pulling no punches. In today's expressive
phrasing it might have been: "Look, you people, pay at-
tention for this is no joke. I am letting you have it
straight, for I know what I am talking about."
Christ's confidence in His clairvoyance and prescience is
94 UFO AND THE BIBLE

so casual and so naive that one has to accept it. His interest
in aiding humanity and His eschewal of personal ag-
grandizement or profit are of childlike sincerity. His
prophecies are so much more specific than those of the
"doom preachers," that one gets the impression of intimate
knowledge. This prophecy is not just another "You'd
better be good or the bogie man will get you." This
cosmic-chronological stew has meat and potatoes in it.

IN THE WAKE OF DISASTER

24. "But in those days, after this tribulation, the

Sun shall be darkened, and the Moon shall not
give her light."

This is clear indication that the calamitous events of the

future--or our time?-are more than local. This is not
something for Judea alone, nor for any other limited part
of the earth. But it may be that the disturbance is of the
earth alone, without respect to other members of the solar
system, with the possible exception of the moon. There
are a number of things that could happen to the earth
which would cause the sun and moon to be darkened.
There are several phrases in verse 24, and all have
 IN THE WAKE OF DISASTER 95'
significance. For instance, " . . . after that tribulation.''
After! The calamity comes first, with its ensuing tribu-
lations and trials for man, and presumably for other
animals also. This implies local origin-local, that is, in
the sense that it will be terrestrial and not universal. For
instance, a dense space-cloud, the like of which has dark-
ened the earth from time to time in the past, could blot
out a large portion of sunlight, simultaneously eclipsing
the sun and moon. This would, if it persisted over a
sufficiently long time, cause severe cold, starvation, af-
fliction, etc. But the disaster has been forecast as coming
suddenly, and as being of such a nature that the mountain-
tops are places of minimum danger, and the darkening is
• said to be coming after the debacle.
A vast meteor swarm might hit the earth, as has almost
certainly happened before, and may have caused the
cataclysm known as the "flood" by striking the western
hemisphere in the general vicinity of the Gulf of Mexico.
Such a disaster accompanied by cosmic clouds, would rain
death, destruction and travail on vast areas, perhaps half
the earth's surface, and its wake coid cause enough havoc
in the other half to leave it destitute. Such a catastrophe
would doubtless raise inestimable clouds of dust and steam
into the atmosphere, and this could blot out the sun and
the moon and the stars-and this darkening would come
after the main event. Similar results would follow from
a vast man-made explosion which got out of hand. From
either type of impact there would be an incalculable
scattering of debris, tidal waves of water rushing over the
land, with subsequent darkening of the whole sky by
clouds. Even volcanic eruptions, on a scale much more
gigantic than Krakato~. could produce some such result. j
96 UFO AND THE BIBLE

So, merely from a study of the word "after" there is

something to be learned. From this one word, establishing
a sequence of events, it seems that we can conclude that
the catastrophe will be terrestrial. Shifting of the poles, a
tremendous barrage of meteors, unprecedented volcanic
or tectonic activity, or a man-made explosion, can be
admitted as possible causes. Of these, only the meteoric
melee could be predicted mathematically, and for such a
prediction much observational data would be needed.
With Jesus' occult perception, no math is needed. He is
describing the event and not the cause. Of the darkening
of sun, moon, and stars.

25. "And the stars of Heaven shall fall, and the

powers that are in Heaven shall be shaken."

There are two separate propositions here.

"And the stars of Heaven shall fall . . . " is clearly a
description of a meteoric descent. If it is to come after the
catacylsm, as the sequence of verses might indicate, there
is much to be explained. It is not entirely necessary to
assume this. The phrase may mean only that the stars may
be darkened like the sun and moon, or this may be a
merely descriptive supplement to the portrayal of the
main event. On the face of things it does seem that a
meteoric barrage is intended.
There is considerable evidence that such things have
happened before, for there are many meteor-craters on
the earth. The western hemisphere is particularly pitted
with them; there are large ones scattered from northern
Canada to at least central and south-central Mexico where
they occur in large groups, if not actually in dozens. (I
know of ten large ones in one group.) A case can be made
 IN THE WAKE OF DISASTER 97
tor the belief that the whole Gulf-Caribbean area owes its
configuration to one vast meteoric onslaught, and the
crater groups in nearby Mexico lend credence to the
thought. In other words, this type of catastrophe is not
without precedent.
The second part of verse 25 supports this idea. "And
the powers that are in Heaven shall be shaken . . ." It is
difficult to imagine a polar shift, a tectonic disaster, or
even an atomic explosion as shaking the "powers that are
in Heaven," even though "Heaven" might be construed
as nearby. There is no air in space to carry the concussions
of such an event to any region beyond the earth's atmos-
phere. Conceivably stones and debris might be blasted
into space, and might reach these "powers," but it is
unlikely. However, a very extensive swarm of meteors, of
the over-all dimensions of a comet, would not only disturb
all of the space around earth, but by their massiveness
and number they might very well shake the powers that
are in "Heaven." Some of the powers might even be de-
stroyed.
For very possibly the powers that are in "Heaven" could
be the parent UFO whose ~osition in space was defined
in The Case for the UFO. That position is part of the
earth-moon binary system, and its nature and the reason
for the UFO being there were fully described in that book.
A meteor group of several hundred or several thousand
miles in diameter might imperil the UFO in the gravita-
tional neutral, and drive them from their permanent sta-
tion. We believe that Jesus Christ (as you will see in the
discussion of verse 26) was in some manner related to those
space inhabitants, and may have been their agent or repre-
sentative on earth. Certainly He had some of the attributes
98 UFO AND THE BIBLE

of knowledge, insight and power which we have come to

associate with UFO.
It is evident, we find, that a meteor encounter fulfills the
conditions outlined by Jesus, and that the next most likely
cause niay be atomic explosions of some kind. This, the
thirteenth chapter of St. Mark, seems to be one (at least)
portion of the Holy Bible which can be accepted literally
and at face value. Such acceptance poses less improbability
than any other interpretation, and does fit in neatly with
the postulates developed in my previous book.
Much of past skepticism regarding the validity of the
Bible has sprung from the improbability of the events and
forecasts recorded therein. The existence of space-iQtel-
ligence, relatively near the earth, but yet away from it and
in open space, and the probability of a super-race using
navigable contrivances, fits all conditions which we have
been able to attribute to UFO, and thus rationalizes
scriptural events.

UFO-AND THE SON OF MAN

? '
26. "And then shall they see the Son of Man
coming in the clouds, with great power and
glory."
 UFO-AND THE SON OF MAN 99
To this writer, and for this book, this is one of the most
important and significant verses in the thirteenth chapter
of St. Mark, and in the entire Bible. There are few better
references to UFO in the Bible or elsewhere.
The Son of Man . . . Son of Man . . . . All tdo often,
this phrase in the Bible, and in other scriptural literature,
has been interpreted as synonymous with "Son of God."
Nothing could be further from the true meaning, at least
the meaning in the thirteenth chapter of St. Mark.
This entire chapter must be taken literally. For cen-
turies our people have wished that we could take the Holy
Book at face value, and in many instances have been sadly
torn between devout desire and the gnawing doubt of our
logical minds. When we did accept literally, we often did
it blindly and obtusely, shutting out much that should
have been meaningful for us. We have never found an
acceptable common denominator.
Son of Man . . . descendant of Man. Offspring of Man
. . . branch of mankind.
Son of Man-racial lineage of Man. Something on a
para-human level-but not on a level with the Godhead
or God. Great, powerful, prescient, super-intelligent . . .
but not of Divine Essence.
Heavenly power, heavenly intelligence . . . power and
intelligence from~bove . . . power and intelligence from
or beyond the clouds . . . Sun Gods.
"Power and Glory .•." (Webster's New Collegiate
Dictionary: "Glory . . . 4. Brilliancy, splendor; 5. Celes--
tial bliss; 7. An emanation of light supposed to proceed
from beings of peculiar sanctity; an aureole, nimbus or
halo.")
"Coming in the clouds." Have you seen a better charac-
terization of UFO?
100 UFO AND THE BIBLE

Hitherto we have tried to imagine ethereal images,

glowing, maybe transparent, appearing in flame, etc. We
clothed the whole concept in as much of the mysterious
as our minds would permit the conception to carry, and
we tried to cover vagueness with high-sounding piety.
Where a first-order improbability would have sufficed, we
preferred to believe, or give lip service to, improbability
of a far higher order. And we didn't make any distinction
between the Godhead, or Divine Essence, which permeates
and directs the entire universe, and any possible inter-
mediate level of intellectuality which might lie between.
We would acknowledge no gradations between us and the
infinite. Whatever was above our own level, we were
wont to consider as being at the omnipotent level of God.
The fallacy of such assumptions and reasoning should
have been apparent to us from the beginning. With an
endless gradation of intelligence below us, we should have
recognized the discontinuity of our logic when we ar-
rogated to our own meager intellect the highest develop-
ment of brain and mind, second only to the Almighty
Divinity. But such is the arrogance which is innate in the
proud and the ignorant. Our selfish desire to be on the
topmost pinnacle of that creation by the Godhead has
been our undoing. The smug belief that the universe was
created to be our special toy approaches the ultimate in
asininity.
So, if we have UFO in space, and if the UFO and their
characteristics require a more developed intelligence than
ours, we are forced to recognize at least one level of mental
competence beyond our own,-a level that is short, never-
theless, of godly scope.
Please do not misunderstand.
 UFO-AND THE SON OF MAN 101

Here there is only one thing of importance: to find the

truth. But, as this writer believes, we have overshot the
mark in the quest for reality. By attempting to deify every
psychic and intellectual level which we encounter above
our own, we have blinded ourselves to the true extent of
cosmic intelligence, which includes forms close to our own.
Many puzzling phenomena of past and present would
fall into a logical pattern if, as a working hypothesis, we
could-just for a little while-contemplate the possibility
that there is another intelligent species around us and
that the ratio of their intelligence to ours is comparable to
the range of our own above that of the horse or the dog.
Science, Religion and-believe it or not--common sense
have all bogged down in the same rut. In many fields of
study and research we have come against a sort of wall.
Nowhere is this better illustrated than in the obtuseness
of archaeology, paleontology, geology, ethnology, and even
astronomy in establishing the age of human intellectual
accomplishment on this planet, the third from the sun. A
book could be written on this type of short-sightedness.
It is, perhaps, not too reprehensible that we have been so
blind, because it is due to the racial immaturity of this
second generation of mankind, more than to malevolence
or spleen . . . but it is lamentable.
Second generation? We are going to have something
more to say abont that. It has been a subject for several
students and philosophers. Science has, shall we say,
ignored it? Second generation. It may be third, fourth or
fifth, I don't know. But second is good enough for this
book, for in any case we are on the periphery of man's
qualitative knowledge of himself and his world.
 RESCUE BY UFO

27. "And then shall he send his angels, and shall

gather together his elect from the four winds;
from the uttermost parts of the earth, to the
uttermost part of Heaven."

Shall we paraphrase it a bit? (Such as combining V$rses

26 and 27.)
"The great shining and powerful mother-ship will ap-
pear among the clouds and the Master will dispatch his
assistants in smaller craft, and will gather from all parts
of the earth those who have survived the brunt of the
cataclysm and have reached temporary places of safety, and
particularly those whom the Shepherd Race deems suit-
able for the propagation and resurgence of humanity in a
new racial generation, and these will be taken to live for
awhile in the celestial regions where are the homes of the
UFO in space."
There isn't much more to say, is there?
That is, if we are ready to accept that there is a mentor
or shepherd group of entities occupying the reaches of
space around the earth-moon system. Still, we cannot
absorb this without doing some digesting.
We can understand and rationalize angels with little
difficulty. They are couriers or representatives or mes-
sengers. They are perhaps citizens of greater than average
 RESCUE BY UFO 103

standing and ability in the space-community: entities

worthy of responsibility, who can exercise judgment and
execute orders. The thing which bothers us still, however,
is the fact that we seem to have seen some of these angels,
or at least objects which may be such, and these have been
manifest in an astonishing number of types, shapes and
natures. If all of the types and shapes are intelligently
directed, or innately intelligent, our problem remains
complex. I believe, at the moment, that we simply have to
accept that they are here, and then later, we must try to
study them and classify the types and maybe arrive at some
understanding of why there is such a variety. I might add,
for the value this may have, that it is quite possible that
these entities are of varying grades or types, for the per-
formance of specific tasks, in much the same way that our
own explorers have had to depend upon animals of various
types for specific purposes.
In a time of world-wide disaster, there is no ordinary
means by which we can visualize how the elect or any-
body else can be assembled from the four winds and from
the uttermost expanse of the earth. We have been told
rather plainly that lowlands will be inundated, or at least
made uninhabitable; and there will be desolation; and
that the elite will probably be on mountaintops. They
cannot be rescued by anything but flying machines or ap-
paratuses of some kind, and airplanes will have been
largely destroyed. Also, airplanes cannot navigate space,
and definitely the "Son of Man" shall come from space.
"From the four winds and from the uttermost parts of
the earth" certainly cannot be accomplished in the short
time allowed, nor under the circumstances as foretold, ex-
cept by means of craft or vehicles capable of flitting
104 UFO AND THE BIBLE

quickly from highland to highland. Even without any ref-

erence to "Heaven," there is nothing short of space-craft,
or some kind of UFO, that will fill the bill.
But there is a reference to Heaven, and in the same sen-
tence.
These selected refugees are to be taken to the "utter-
most" part of Heaven. Surely Jesus Christ was not given
over to exaggeration and flamboyant language, just for the
sake of sensationalism? Why didn't He just say "Heaven"
and not stress the adjective "uttermost"?
Uttermost parts of the earth are something we can easily
visualize, for if the only remnants of a shuddering and
shivering humanity are on mountaint~ps they are indeed
scattered to the uttermost parts of the earth. The descrip-
tion is graphic and understandable. But how was mundane
Man, in the person of four disciples, expected to under-
stand a reference to the distant reaches of Heaven, when
he did not even comprehend the first thing about what
Heaven might really be? Wasn't Christ simply emphasizing
the tremendous distances involved, as compared to the few
miles of travel needed to encompass all the world's surface
as known in the ancient times of the disciples?
And, do we not have to readjust our concept of Heaven,
at least partially? Haven't we become a little too mystical
in our use of the word? Haven't we come to a point where
we have changed the original meaning? Does "Heaven"
have to be the abode of the supreme Deity: Godhead or
Divine Essence? The dictionary has several definitions of
this important word. In the days of the apostles the word
undoubtedly meant "regions overhead," "sky," etc., as
well as the abode of God and of the souls of the dead.
Here is another of the many, many examples of double
 RESCUE BY UFO 105

and multiple meanings for common words which have

caused confusion. We must make careful distinction, and
also bear in mind that the two meanings of "Heaven" may
at times, even in the 27th verse, thirteenth chapter of St.
Mark, refer to physically the same place or region. When
the word "Heaven" is, and has been, used to designate
the abode of the Deity, we have been completely at a loss
to give it physical meaning.
From the inception of the word "Heaven" it has meant
a region "overhead," beyond the clouds. As we grew to
better understanding of the clouds and their height in the
atmosphere, we pushed "Heaven" further away from the
surface of the earth. In the times of Christ any height
beyond the clouds was as impressive as infinity. And always
the idea was of something "above." But man enlarged his
knowledge of the world and its environment. The world
was round, not flat; the concept of "up" and "down" un-
derwent a very radical change. With this change came an
increasing difficulty in the rationalization of "Heaven" as
a physical place.
This scientific revelation of the spheroidal condition of
the earth and the newer understanding of the earth's
movements in space did a great deal to discourage learned
men from believing in "Heaven" as a tangible entity.
With the skepticism born of knowledge and backed by
logic, "Heaven" became somewhat discredited and with
it iyany other characteristics and qualities of religion and
faith.
When man became aware that the earth was not only
spherical, but that it was spinning very rapidly on its axis,
he reached a mental impasse. The concept of "Heaven"
at the beginning of the Renaissance, in the light of what
106 UFO AND THE BIBLE

science considered, as it still largely does, to be its firm

knowledge, became almost incompatible with proven (but
incomplete) scientific data. The word "up" and with it
the word "above" became meaningless, except for the
atmospheric region immediately adjacent to the spherical
surface of the earth.
And worse yet, if "Heaven" wasn't there, there was
equally no place in sight where it possibly could be. The
latest and largest telescopes have made that situation
worse, rather than better. "Heaven" as a physical place,
became an untenable notion, and the priesthood, if they
were to maintain their sanity and uphold their dogma, had
to remain ignorant of the physical world; and as pressure
increased from inder,endent thinkers, they had to deny
Science. Science was equally embarrassed, and it had to
deny the very basis of Religion, or reject its own proven
data.
Science attacked with facts and figures. The Church,
hard-pressed, had but one defensive weapon in sight-mys-
ticism. "Heaven"-and with it God and the Angels-be-
came ethereal, intangible, unlocatable and mandatorily
to be accepted on "faith." Science denied "Heaven"
forthrightly. Church contended for its existence but could
not describe or locate it rationally. Both Science and the
Church, in their acrimonious debate, lost sight of what
should be their common goal-the endless, undeviating
quest for truth. Common sense became lost in the shuffle.
The result has been a compounded confusion.
Not that there have not been honest investigators and
competent seers. There have been. And there is a snow-
balling of evidence to show that the universe does not
 RESCUE BY UFO 107

thrive on bread alone. The realm of the whole mind sur-

passes the realm of the brain; and the realm of the mind
and of the spirit is the realm of noumena whose nature is
as obscure as their reality is certain.
More power to those who honestly pursue such paths of
research. We shall be happy if we can but establish a
base which puts the phenomena of physical science in a
position of reconciliation with the noumena of the intel-
lect. It does appear that such are the only conduits or
nerve-lines of communication to the Divine Essence or
Godhead if, in truth, any exist. If they become, in fact as
well as in hope and hypothesis, the media for revealing
other orders of existence, in other planes and other dimen-
sions, then so much the better; for in all of this specula-
tion we are on the borderland of qualitative knowledge.
If these two opposing approaches to the basic reality of
the natural world are to reach a common basis of knowl-
edge and understanding, we will have to find one or more
common denominators. The concept of intelligence in
space could explain a very large percentage of events and
conditions which have puzzled mankind for millennia. In
this way space-intelligence and space-craft operated by such
intelligence become the common denominator for innu-
merable anomalous and refractory matters which are of
everyday observation by everybody.
Much of the frustration of both Science and Church has
sprung from a lack of appreciation of this unknown field.
Science has denied the existence of the psychic and the
occult, while the Church has denied a part and distorted
the remainder for its own ends. Much of what has been
called revelation has come through psychic channels, and
108 UFO AND THE BIBLE

we must accept as part of our working hypothesis the

existence of these para-psychological media of communica-
tion.
Almost without doubt Christ had such communication
with the Masters in "Heaven." Likewise other prophets.
Ultimately these mental and psychic noumena may be
integrated and assimilated into our "physical" explana-
tions of the Universe about us.
In passing, let it be stated that seers and prophets, such
as are quoted and written about in the Bible, would be
considered crackpots today and reckoned insane. Both
Church and Science would reject them. Yet we are asked
by the Church to swallow every word of the Bible, written
2,000 years ago, as being inspired and ultimate truth.
Peculiarly enough, Science rejects everything recorded
•
more than one or two generations ago as being inaccu-
rate, distorted, illusionary or outrightly false.
Both are wrong.

YOU AND THE FIG TREE-

THE TIME

28. "Now learn a parable of the fig tree: When

her branch is yet tender, and putting forth
leaves, ye know that summer is near:"
 YOU AND THE FIG TREE-THE TIME 109

29. "So, ye, in like manner, when ye shall see

these things come to pass, know that it is nigh,
even at the door."
Designating a time of the future, even by establishing it
in relationship to the coincidence of a number of other
occurrences is a simple short-cut to chronology. It elimi-
nates the need for an intricate calendar. It indicates warn-
ings and danger signals. But it does not permit the long-
range forecasting of specific dates or epochs. Christ,
however, is firm in His instruction. He reiterates His
explanations. As sure, He says, as summer follows the
springtime activity of the tree's enfoliation, will disaster
and desolation follow the portents which He has outlined.
But the disaster may not be the result of the portents,
any more than the summer is caused by the budding fig
leaf.
Having carefully sketched the grouping of events and
conditions which will herald the coming storm, Christ is
most emphatic that the disaster will follow immediately.
We do not know how immediately this is. Jesus says the
disaster will be even "at the doors." It is still unclear to
us.
From the chronological perspective of twenty centuries,
something fifty years distant might appear to be "at the
door." Precision, accuracy, yardstick-we do not know. In
cosmic time-counts a hundred years is as nothing. But Jesus
was talking to men, and to men a life span is quite a long
time. Therefore, it is not unreasonable to believe that
when He said "at the doors" He was referring to a span of
a few years, or at most several years.
The coincident grouping of events, if we are correct, has
taken a number of years, perhaps decades to develop.
110 UFO AND THE BIBLE

The imminence of the cataclysm may be measurable on a

comparable scale or on a shorter one. "Even at the doors"
may mean tomorrow, or this afternoon. It may mean
next month or next year-perhaps ten years from now;
but it almost certainly does not mean one hundred years
from now, and perhaps not even fifty.
There are no current signs or tremors of the earth to
indicate immediate shifting of the poles. A mass having
the size and inertia of the earth does not likely make such
a shift instantaneously, and since no physical disturbance
of more than ordinary nature has shaken our seismo-
graphs, we may better look elsewhere for anything "at the
doors."
If there is a dearth of physical tremors, there is certainly
no scarcity of ripples and reverberations within the social
order. Instability, uncertainty, fearfulness, vacillation, and
dread are the 'horm of our time. May we then suspect that
disaster will be more likely to come from a sudden break
or fault within the structure of human society?
There is, of course, the possibility of material onslaught
from space in the form of wayward meteors or comets,
solar explosions, etc. These could and probably would
come without warning, so we are not in a position to dis-
cuss them except as possibilities.
But something emanating from the acts of humanity
can be foreseen. The conditions are ripe. The portents are
here. And man has the means at hand to devastate the
earth in the twinkling of an eye. The powder keg is filled.
Is the fuse lit? And if so, how long is it?
At the doors, verily!
30. "Verily I say unto you, that this generation
shall not pass till all these things are done."
 YOU AND THE FIG TREE-THE TIME 111

This verse may shed a bit of light on the closeness of

the impending debacle-once we have agreed that the
portents are all assembled. There are two interpretations
which can be placed on "this generation shall not pass."
First we have to consider "this." By "this" generation,
did Christ mean the generation of men to whom He was
speaking-in the ordinary sense of the normal span of
time from one begetting to another? Did He mean "this"
generation in which all of those portents appear, and
again refer to a normal span of time which is the average
difference in age between father and son? Or . . . did
Christ mean by "generation" a generation on a racial
scale?
By generation on a racial scale we understand something
vastly different from one father-son cycle. If a racial genera-
tion was intended, then we are indeed looking at history
on a world-time scale.
What is a racial generation? Is it something about
which we have never heard or given thought?
First of all we have to make some distinction about what
is "race." Are we speaking only of a geneological race-
J ews, Pygmies, or Andean Indians? Or are we referring to
the entire human species? The distinction is very impor-
tant to us.
The "races of Man" come and go. We seldom think of
the rebirth of the entire race of mankind. And let us not
confuse nationality with race, as is sometimes done in to-
day's loose usage of words. The Chinese and the Japanese,
to a large degree, may be considered as both races and na-
tionalities. The Negroes are a race. The Jews are a race, al-
though not as distinct, for example, as the Negroes. But
112 UFO AND THE BIBLE

who can speak of a generation within any one of these or

similar groups?
By racial generation, then, do we not mean the entire
human race? I believe we must. If this is so, then the
human race became practically extinct at the time of some
particular catastrophe, or more than one, of the past: the
"flood" or something which destroyed most of what was
on the surface of the earth. Remnants were saved. Scat-
tered families (seed only) lived through the horror, and it
is very probable that some of today's races have been
built up from such small surviving units. This would con-
stitute a regeneration or rebirth. Such being the case, we
are of at least the second generation, and Christ could
have meant that this impending disaster would happen
before our present racial g\!neration passed out of exist-
ence. There rs nothing said which would prevent the holo-
caust from being the device for wiping out our "genera-
tion." Christ merely said that this generation shall not pass
before this event.
Such a prediction is pretty vague and it stretches our
powers of definition and imagination somewhat. It is
easier to think that Christ, in saying "this generation"
referred to "this" generation which witnesses the coalition
of omens and portents as outlined in His prophecy.
". . . this generation shall not pass until all these things
happen . . ." may very well then refer to today, and to us.
If it does, we haven't much time left.
Some of my correspondents think we do not have any.
They say that man has already destroyed himself and it's
all over but the shouting. I am not that pessimistic, but I
do think that the time may very well be shorter than we
think. These ominous conditions have been with us for a
 YOU AND THE FIG TREE-THE TIME 113
number of years. If disaster is to come to us before "this"
generation has passed, then it is certainly not far off. It is
at the door.
For statistical purposes a "generation" may be con-
sidered a cycle of about twenty-five to thirty years. As
Man's life span is gradually lengthened, by the application
of sanitation and medical science, the "statistical" genera-
tion lengthens somewhat. In Jesus' time it was shorter
than now-less than twenty years. In some Middle East
countries even today total life-expectancy on the average
is little more than thirty-five years.
When did this foreboding concatenation of malignancies
finally assemble and reach a magnitude such as to become
unmistakable?
A review of history cannot easily fail to place this cul-
mination at the postwar period. Post-World War II, that
is. It might even be pinpointed as at the end of that war,
or even within the war period. However, certain evil ele-
ments were still in the ascendant throughout the war and
after. Exact dating is difficult, but, when we are thinking in
cosmic cycles, a decade of years is a short time. It does
seem rational today to say that this portentous era coin-
cides closely with the ten postwar years: 1946-1955.
If that is correct, and if we have a margin of about a
generation in which to anticipate destruction, then we
can say roughly that something should be expected within
a thirty-year period starting sometime during the postwar
decade. Should we say then, between 1950 and 1980?
Maybe now, you will tell me that we did not require
Christ's foresight to glimpse disaster, for it is self-evident
in the nature of our times. Perhaps you are right. If so, it
is perhaps to our credit that we can sense it.
114 UFO AND THE BIBLE

But, mostly, this is all a matter of speculation. There

have been prophets of doom for thousands of years. Their
foresight, if it was such, was erratic and nothing much
happened. I do not wish to be in the doom-predicting cate-
gory. I have merely followed through a line of logical
thought, based on the assumption that Christ was truly
prescient and that He was accurately reported. There does
not seem to be much that I could do to prevent a disaster
of cosmic origin; nor could anyone else for that matter.

.
"KNOWETH NO MAN-BUT
THE FATHER"

31. "Heaven and earth shall pass away; but my

words shall not pass away."

"Heaven and earth shall pass away . . ." Or-earth and

Heaven, shall pass away.
Let us back away from that phrase until we can obtain
a perspective view of it. We have heretofore considered
Heaven as being eternal. Scientists, even, have at times
looked upon the earth as being everlasting-an obvious
fallacy. Maybe that was because we do not understand the
nature of time. Maybe Jesus Christ was merely being
 "KNOWETH NO MAN-BUT THE FATHER" 115

emphatic. There has been little reason to think otherwise.

A comparison of the soundness of His words and the
permanency of their meaning with the solidity and dura-
tion of the earth and Heaven can be understood as a
rhetorical device to achieve emphasis. If so, might not
Christ's words appear to have a taint of boasting? But
maybe there is more involved than that.
We know the earth is somewhat transitory. It has lasted
a long time and may endure a lot longer-but not forever.
We have considered Heaven in another category, and our
minds have tried to reconcile an eternally lasting Heaven
with an unstable universe. We may have confused two
"Heavens."
"Earth and Heaven shall pass away . . ." Christ did not
say "May pass away." He said "shall" pass away. If we are
to accept this chapter at face value, we cannot do other-
wise with the thirty-first verse. In other words, Christ
meant that neither "Heaven nor Earth" is permanent.
Again, what kind of "Heaven" was Christ talking about?
Doesn't it appear that this "Heaven" was something asso-
ciated with the earth? Isn't the sense of this remark that
"Heaven and Earth" might pass away together? And, if so,
then doesn't it follow that "Heaven" and "Earth" are some-
thing more or less isolated and associated in the universe-
two parts of the same isolated system, perhaps? Heaven,
then, is the space immediately around the earth, perhaps
encompassing the earth-moon system. By "immediately
around the earth" we mean within 100,000 to 300,000
miles, and not merely the atmospheric, stratospheric or
ionospheric levels continuous to the earth itself.
If "Heaven" is to be considered non-permanent, so
classed with the earth, then certainly we must prepare to
116 UFO AND THE BIBLE

ponder at least two distinct "Heavens," or types of

"Heaven." It is not my intent to try to challenge anyone
in his concept of an everlasting Heaven, which may be the
home of God and the Divine Essence, and perhaps of
those souls which have departed from the carnate body.
I am making some new definitions and drawin~some
fine distinctions in the various meanings of certain words,
and I am showing that we must be constantly on the alert
for two or more meanings of the same word. Sometimes
we may have half a dozen. For example, in The Case for
the UFO, we found that we could not consider "rain" and
"falling water" as being always synonymous.
In much the same manner, I am asking you to give
consideration to two or more "Heavens." I desire you to
accept the possibility that one "Heaven" is a realm of
space in and around the e~rth-moon binary system, and
which is sparsely inhabited by UFO and by one or more
races of super-intelligence. I hope that you will be hospi-
table to the idea that Jesus Christ may have come from this
"Heaven" as a representative of a higher or more ad-
vanced race-as a Mentor of mankind, under the sponsor-
ship of God, or at least of a Being as much higher than
Himself as He was above mortal man. Beyond that, either
spatially, temporally, or in the sense of ultra-dimensional-
ity, lies the real and basic Heaven: the traditional Heaven
and the Heaven of the Church. I merely draw attention to
a confusion of terms, arising from the limited vocabu-
laries and knowledge of two thousand years ago, as I have
already explained.
32. "But of that day and that hour, knoweth no
man: not, the Angels which are in Heaven;
neither the Son; but the Father."
 "KNOWETH NO MAN-BUT THE FATHER" 117

Again, we have a clear-cut distinction. Most clearly, the

Father is set apart from Man, from Angels, from what
Christ calls Heaven, and from the Son. This is not hair-
splitting discrimination, such as may be indulged in by
over-meticulous scientists or the quibbling, dogma-ridden
theologians. This is categorical, qualitative segregation of
concepts, distinguishing one order of existence from an-
other. The Father here, as stated by Christ Himself, is from
a higher order of entity and intellectuality.
Here, we have a clear distinction of that omniscience
which is of God; but not of man, nor the Mentors of man,
who come from the "space-Heaven" of the solar system
or, more particularly, of the earth-moon binary system.
Omniscience is of God, but not of Christ; and this is by
Christ's own statement.
It is far from my thinking or intention to suggest that
we are any closer to an understanding of God, the God-
head, or the intrinsic Divine Essence than we were before
we started. It is only my hope that we can clarify our
thoughts and reconcile our position vis-a-vis that level of
cognizance and percipience which is immediately superior
to us and is between us and the Godhead. Once we have
schooled ourselves to recognize that we are surrounded
by a superiority of this kind, we will be ready for the
quantum-expansion theory of human apperception which
seems to be so imminent today.
Can we achieve that mental augmentation before the
"abomination of desolation" knocks us out?
Never has man been so near two extremes of positive
and negative potential: self-destruction on the one front
and the cosmic maturity of his wisdom on the other. May
118 UFO AND THE BIBLE

the race be to the deserving, and would that I be among

them .
. Verse 32, like many others, makes a distinction between
the powers, and therefore the nature of our adjacent
"space-Heaven" and the abode of the Divine Godhead.
This division is one of the most important elements of the
Holy Bible. If it is once fully understood, the human race
will be in a position to forge ahead as never before. Then
will our spiritual and cultural growth catch up with our
phenomenal scientific development of the past several
decades. Without that growth we seem headed irrevocably
toward self-destruction.
In stating that none but God the Father Himself knows
exactly the day and the hour in which destruction will
strike, Christ has shown that, even His superior clairvoy-
ance falls short of completeness and certainty. His predic-
tion is more qualitative than quantitative. This is a charac-
teristic of almost all prognostication, particularly when
long periods of time are involved. It is one thing to say
that an event will occur tomorrow at 3: 15 P.M., and an-
other thing to try to predict that a similar event will take
place at 3: 15 P.M. on St. Swithin's Day of the next year in
which we have two total eclipses of the sun. It is some-
thing yet again to say that something will happen at 3: 15
P.M. on Thursday, two thousand years hence.

33. "Take ye heed; watch and pray; for ye know

not when the time is."

Verse 33, is largely reiteration and emphasis. It appears

to be a manner of stating that even the power of clair-
voyance cannot be fully successful in penetrating the veil
concealing an event of this type. There is an inference that

.
 SON OF MAN-HIS UFO

timing is a determining factor, and that the Divine Es-

sence may possibly deviate from its normal statistical
pattern for governing the universe, so that, this "event"
may be timed in a special manner. It is a certainty that
Christ recognized herein a distinction between His own
super-ability and the competence of a dominant and
controlling rationality having an entirely different order
than His.
We use the word "event" in its philosophical sense, as
being an entity in time-space or fourth-dimensional exist-
ence. Our concept would place Christ with us, in a three-
dimensional realm, although vastly superior and more ad-
vanced.

SON OF MAN-HIS UFO

34. "For the Son of Man is as a 1!),P,n taking a far

journey, who left his house and gave authority
to his servants, and to every man his work, and
commanded the porter to watch."

Verse 34 is one of the most important positive statements

which has ever been made in support of The Case for the
UFO. We have already had occasions to discuss the true
120 UFO AND THE BIBLE

nature of the Son of Man; but here we have a statement

about the Son of Man which is revealing. Its interpreta-
tion may be rather astounding to those who are not al-
ready familiar with our working hypothesis that mankind
developed space-flight before the "flood"; and that some
segment of the race took to space in space-ships prior to
that disaster. " . . . the Son of Man is as a man taking a
far journey . . ."
Any racial offshoot of mankind can be variously de-
scribed as offspring, progeny, posterity, descendant, heir,
branch, lineage, filiation, spawn, child, or even as chips
off the old block! Christ and the scriptural chroniclers
have chosen to say "son" or "Son of Man."
There has been altogether too much confusion between
two terms which should and do mean different things:
"Son of Man" and "SQp of God." To speak of the "Son
of God" in anything approaching a literal sense, is to hy-
perbolize at best. To speak of the "Son of Man" is rational
and natural.
There is much to show that Jesus was speaking literally
when he used the term "Son of Man." Confusion has
arisen in translation from ancient Hebrew and Aramaic.
We have thus far found the thirteenth chapter of St. Mark
to be acceptable in a literal sense. Let's stick with it to
the end.
I have previously suggested that there were two possible
origins for the great space-craft inhabiting the vicinity of
the gravitational neutral. One was specific and logical,
while the other was both vague and improbable. One was
not unreasonably improbable; the other was improbability
of a high order. One postulation called for a race of
superbly intelligent men to have built space-craft in the
 SON OF MAN-HIS UFO Ul
eons of man's occupation of earth before the "flood";
the other called for origin in far-away space, on planets
outside our range, within the spheres of influence of im-
measurably remote suns.
". . . the Son of Man is as a man taking a far journey
. . ." In other words, the "son of man" was away from
home in the times of Jesus Christ. And Jesus Christ said
that the "Son of Man" was coming home-sometime. But
as to "when," "knoweth no man . . ."
In verse 32, the "Father" was placed in a different
category from the "Son." For the one: omniscience; for
the other: superior-intelligence. A distinction.
The reality and nature of the "Son of Man" may pre-
viously have been debatable, but in the combination of
verses 32 and 34, there is complete harmony, and more-
over there is definition and description. In these two
verses there is much of description for those who have the
common denominator of a sound working hypothesis-
but without some established base of rationality, the reader
flounders . . . for 2,000 years, maybe.
These verses become significant against the hypothesis
that man, as an intelligent race, developed an ancient
civilization before the cataclysmic flood, and that he
originated space-flight through either accident or through
long and exhaustive scientific research.
" . . . who has left his house . . ." Consider the limited
lives of the apostles and their lack of knowledge of geog-
raphy, not to speak of their having no conception at all of
the shape of the earth nor its place in the universe. Can
you not see that some things could only be told to them
as allegory and parable? How would you have told those
devoted but ignorant folk that a race of men formerly
122 UFO AND THE BIBLE

living on the earth had gone on a long trip into space,

perhaps to other worlds?
". . . left his house. . . ." Left his domicile; left his
abode; left his home; homestead; habitation; tent. If the
original Hebrew or Aramaic had said any one of these,
how would you have translated it? And more important,
if you lacked the concept of UFO and their circumambient
existence, how would you have understood it? But if the
"Son of Man" was a group concept and not an individual
one, and if home was not a shack or castle, but the earth
as a whole, do we not have to readjust our thinking?
" . . . gave authority to his servants . . ." Perhaps a
better interpretation would be responsibility, or the obli-
gation to carry on the day-by-day operations as best they
could. Certainly the best of us are more or less in such a
position in these times . . . and the times since and before
Christ.
" . . . and to every man his work . . . " To every man
his assignment. If only it was as clear and simple as that, to
us. We do seem to have responsibilities and work. But the
specific assignment is often difficult for us to find. How
many of us go all the way through life without "finding
ourselves"? Is it, perhaps, that the Son of Man has gone
over-long from his house? Were assignments, and the
means of determining them, lost in a previous cataclysm-
the "flood," perhaps?
" . . . and commanded the porter to watch . . ." To be
on guard. To protect the estate from vandals, rogues and
scoundrels. There are some watchers today. But, unfor-
tunately, not many among the vast and aggressive group of
"go-getters" who are the idols of our times. And they are
not among the impostors and self-seekers. And not among
 PROPHECY COMPLETE

the prosperity-drunk workers with a bent for entertain-

ment and a "good time." Of those we have enough and to
spare.
Watch . . . for the Master's return, as well as for
marauders.

PROPHECY COMPLETE

35. "Watch ye, for ye know not when the Master

of the house cometh-at even, or at midnight;
or at the cock crowing; or in the morning."

Do not be caught off guard. Do not be caught shirking

. your duties. Do not be drowsy or indifferent. Maintain a
state of alertness. Do not disregard the signs of the times.
Dust clouds in the distance may portend the arrival of the
Four Horsemen of the Apocalypse. Watch:

36. "For, lest coming suddenly, he find you

sleeping."

And Jesus has said that the Master will return to His
house when the going becomes toughest, when disaster
has struck.
But we were given work, responsibility, assignment. We
124 UFO AND THE BIBLE

were commissioned to do more than merely watch to see

that the Master did not find us loafing. We were told that
for which to watch. We were told something of how to pro-
tect ourselves and our heritage. We have more than hints
as to our conduct. We were told of the signs which would
be the dust clouds stirred up by events of ill omen. And
we were given intelligence and discrimination, will a_nd
volition. To watch-yes; but not to fold our hands plac-
idly while doing so.
Sleeping? Shirking? Synonymous, aren't they?

37. "And what I say unto you, I say unto all:

watch. ..... \

And so, we have the thirteenth chapter of St. Mark: a

complete prophecy; a complete and drastic warning. And
woven into it a broad description of many phases of man-
'-
kind's cosmic environment. Only against such a back-
ground of understanding of our environment does the full
meaning of chapter 13 come into its own.
Have you ever paused, while reading or listening, to
contemplate how much background of general informa-
tion and knowledge is needed, for even a minimum under-
standing of what is being said? Take the simple statement:
"Too many green apples may cause indigestion." To un-
derstand green, even partially, one must have some knowl-
edge of other colors. A color-blind man would not under-
stand. To fully understand the color green one would have
to be a physicist, and be familiar with the spectrum and
the nature of light. But that is only part of the meaning
of green. A person not familiar with the ripening of fruits
would probably ask you what the color had to do with it.
Try to formulate a description which would convey the
 PROPHECY COMPLETE

truth to some one so isolated that he never ate anything

but meat or bread. Suppose that person did not even
know anything about fruit of any kind, much less its ripen-
ing. And after all the explaining is done, he still asks: "So
what?"
Maybe this doesn't have much to do with UFO, but
then again may15e it does, for the chances are that you, as
reader, still have a most meager insight into what the UFO
implies. I am reminded of the fellow who marked out one
square foot of ground and started to write an exhaustive
description of it. That was forty years ago and, as far as I
know, he is still writing!
Jesus Christ had a bigger problem than might have been
assumed by a casual reader of the Bible. And it does look
as if even the translators of the Books may not have been
aware of the problem, assuming as they must have that
they had reached the summit of knowledge, when we,
of course, know that they had not.
So what happened?
Admittedly it was a tough problem, translating the
Bible. But what of those who wrote it? One, two, three or
four hundred years after the life of Jesus Christ. But, the
hardest task of all is interpreting the Bibl~}nt(?J~!}_c>!}al
concepts. Has that ever been done? Maybe, after all, it is
not too easy. Indigestion from green apples? Does that
mean one apple, half an apple, two, four, or six apples?
At what time in history has there existed enough back-
ground knowledge to make a completely rational inter-
pretation of the Bible? By rational, I mean to reduce the
statements of prophecy to terms of common knowledge. If
you could look two thousand years into the future, how
would you describe what you saw? In fact, if your grand-
126 UFO AND THE BIBLE

father went to live on Easter Island sixty-three years ago,

after growing up in a frontier town, how would you, on
meeting him there in 1956, explain a simple radio or
television set to him?
Now Christ had a problem. He had to speak in parables,
in order to be even partially understood. And these para-
bles have been translated and interpreted every so_ often
for twenty centuries, and at every conceivable level of
knowledge except, of course, those completely imaginary
levels which some fools think exist above our own!
And so, again, what happened?
Well, we took liberal doses of mysticism, and we hid
what little light we did have under some p;'.'~tty dubious
bushels. We expounded that Christ obviously didn't mean
exactly what He said. Because we have never had enough
background so as to be sensitive to the nuances of Christ's
'
wisdom, we fervently "explained" in terms of morality,
science and theology.
Yet . . .
There has recently been a trend toward a revived belief
that the Bible could and should be interpreted literally.
The trend develops with the growth of our enlightenment
about our cosmic environment and the true significance of
man's history. Can it possibly be that our science is finally
catching up with the parables? And that, after all, the
UFO are but the natural pieces to fill up some long vacant
gaps in a cosmic jig-saw puzzle?