UFO abductions and occult initiation rituals
UFO abductions and occult initiation rituals
30 May 2006
There is another very important aspect to the entire abduction problem that has never been considered seriously by American ufologiy, obsessed as it is with immediate facts and first-order explanations. By ignoring this other aspect, we reduce considerably our chances of understanding the entire question What I am referring to is the simple fact that abduction stories are not specific to the UFO phenomena and certainly did not begin with Betty and Barney Hill in 1961. I pointed out in Invisible College that the structure of abduction stories was identical to that of occult initiation riturals. Several years before, I had shown in Passport to Magonia that contact with ufonauts was only a modern extension of the age-old tradition of contact with nonhuman consciousness in the form of angels, demons, elves, and sylphs. Such contact includes abduction, ordeal (including surgical operation), and sexual intercourse with the
aliens. It often leaves marks and scars on the body and the mind, as do UFO abductions.
Reaction to the publication of these facts was curious. In the United States, many ufologists simply denied or ignored them. As late as 1988 Budd Hopkins summarily rejected the Magonia data as "folklore of obviously uncertain authenticity."
After all, if one has a strong personal commitment to the view that UFOs are extraterrestrial aliens on a scientific mission to earth, it is difficult to accept that they have interacted with us for centuries. Yet the material studied by ufology is only valuable to the extent that it fits into the much wider tapestry of worldwide beliefs about contact with aliens throughout history.
Even the excellent and scholarly analysis of UFO abductions compiled by Thomas Bullard under the aegis of the Fund for UFO Research falls into the same trap with its very first sentence:
Perhaps the least controversial generalization about abductions is to say that they are a recent phenomena. Most UFO events have a prehistory reaching back through ghost rockets, ghost fliers (etc.). Among those few novel exceptions are abductions. Since they went public with the . . . revelation of the Barney and Betty Hill case, abductions have built up a substantial literature of their own as the most spectacular aspect of the UFO phenomenon.
Such a statement ignores not only the repeated invitations by 1897 airship occupants to take human witnesses on aerial trips, but the persistent stories of abductions by dwarfish creatures throughout the folklore of every culture. Archbishop Agobard of Lyons, France, in the ninth century, has left a very clear description of the four individuals who were about to be stoned to death as sorcerers because they came out of a "cloudship" from Magonia. The abduction stories began with Ezekiel on the shores on the river Chebar in 593 B.C. and never stopped. Jacques Vallee, Confrontations: a scientist's search for alien contact. (yahoo.group)
30 May 2006
There is another very important aspect to the entire abduction problem that has never been considered seriously by American ufologiy, obsessed as it is with immediate facts and first-order explanations. By ignoring this other aspect, we reduce considerably our chances of understanding the entire question What I am referring to is the simple fact that abduction stories are not specific to the UFO phenomena and certainly did not begin with Betty and Barney Hill in 1961. I pointed out in Invisible College that the structure of abduction stories was identical to that of occult initiation riturals. Several years before, I had shown in Passport to Magonia that contact with ufonauts was only a modern extension of the age-old tradition of contact with nonhuman consciousness in the form of angels, demons, elves, and sylphs. Such contact includes abduction, ordeal (including surgical operation), and sexual intercourse with the
aliens. It often leaves marks and scars on the body and the mind, as do UFO abductions.
Reaction to the publication of these facts was curious. In the United States, many ufologists simply denied or ignored them. As late as 1988 Budd Hopkins summarily rejected the Magonia data as "folklore of obviously uncertain authenticity."
After all, if one has a strong personal commitment to the view that UFOs are extraterrestrial aliens on a scientific mission to earth, it is difficult to accept that they have interacted with us for centuries. Yet the material studied by ufology is only valuable to the extent that it fits into the much wider tapestry of worldwide beliefs about contact with aliens throughout history.
Even the excellent and scholarly analysis of UFO abductions compiled by Thomas Bullard under the aegis of the Fund for UFO Research falls into the same trap with its very first sentence:
Perhaps the least controversial generalization about abductions is to say that they are a recent phenomena. Most UFO events have a prehistory reaching back through ghost rockets, ghost fliers (etc.). Among those few novel exceptions are abductions. Since they went public with the . . . revelation of the Barney and Betty Hill case, abductions have built up a substantial literature of their own as the most spectacular aspect of the UFO phenomenon.
Such a statement ignores not only the repeated invitations by 1897 airship occupants to take human witnesses on aerial trips, but the persistent stories of abductions by dwarfish creatures throughout the folklore of every culture. Archbishop Agobard of Lyons, France, in the ninth century, has left a very clear description of the four individuals who were about to be stoned to death as sorcerers because they came out of a "cloudship" from Magonia. The abduction stories began with Ezekiel on the shores on the river Chebar in 593 B.C. and never stopped. Jacques Vallee, Confrontations: a scientist's search for alien contact. (yahoo.group)
bin66 - 2. Jun, 00:30
