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230 Sister Thedra<br />

“constellation”), housed other space people<br />

who kept Martin’s arm and hand in furious<br />

motion with automatic writing as they made<br />

good on their promise to teach her cosmic<br />

wisdom. The Elder Brother promised that he<br />

would return “soon. . . . They that have told<br />

you that they do not believe shall see us when<br />

the time is right” (Festinger et al., 1956).<br />

Martin’s messages were attracting attention,<br />

and a handful of followers soon came<br />

together in the Chicago area. Among those<br />

who spoke with Martin was John Otto, a<br />

UFO lecturer of national reputation and notable<br />

credulity. Visiting Detroit to hear a lecture<br />

by Adamski, Otto met the Laugheads,<br />

who informed him of their saucer interests<br />

and experiences. Otto in turn urged them to<br />

get in touch with Martin. Soon afterward,<br />

they wrote and introduced themselves. All of<br />

this seemed particularly significant to Martin<br />

when she received a message urging her to go<br />

to East Lansing to seek “a child . . . to whom I<br />

am trying to get through with light.” When<br />

informed, Mrs. Laughead immediately concluded<br />

that she was the “child” (Festinger, et<br />

al., 1956).<br />

After the Laugheads met Martin in Oak<br />

Park in early June 1954, the three formed a<br />

close association that would profoundly affect<br />

their lives and fortunes in the months and<br />

years to come. By this time, Martin was receiving<br />

as many as ten messages a day, all of<br />

them ominous, all warning of imminent disasters<br />

and cataclysms. The news was not entirely<br />

bad: Those who would “listen and believe”<br />

would enter a New Age of knowledge<br />

and happiness. The messages got more specific.<br />

Spaceships would land soon, and selected<br />

individuals would be flown to other<br />

planets, along with space people who had<br />

been on secret Earth assignment.<br />

On August 1, Martin, the Laugheads, and<br />

nine believers showed up at a Chicago-area<br />

military base, where they had been told a flying<br />

saucer would land at noon. No ship<br />

showed up, but the next day Sananda informed<br />

her through automatic writing that he<br />

was the stranger the group had observed pass-<br />

ing by during the wait for the landing. It<br />

would not be the last time Martin would inflate<br />

a mundane incident into a signal from<br />

the cosmos. Nor would it be the last of the<br />

unfulfilled prophecies.<br />

In that same message on August 2,<br />

Sananda warned that soon a tidal wave off<br />

Lake Michigan would wash over Chicago and<br />

cause enormous destruction. Subsequent<br />

communications spoke of enormous geological<br />

upheaval that would break North America<br />

in two, sink much of Europe under the ocean,<br />

and raise Mu from its underwater grave.<br />

Martin and the Laugheads reported these<br />

revelations to the larger world in a seven-page<br />

mimeographed document, “Open Letter to<br />

American Editors and Publishers,” sent out<br />

on August 30. A handwritten addendum appended<br />

at the last minute cited December 20<br />

as the “date of evacuation,” in other words,<br />

the final day on which human beings living in<br />

the affected area could save themselves. A second<br />

mailing two weeks later concerned the<br />

“terrific wave” that would rise from Lake<br />

Michigan at dawn on December 21 and engulf<br />

Chicago.<br />

Soon the group found itself featured in a<br />

tongue-in-cheek newspaper story. The publicity<br />

brought followers, curiosity-seekers, and<br />

practical jokers to Mrs. Ma rt i n’s door. It also<br />

b rought her and her group to the attention of<br />

the Un i versity of Mi n n e s o t a’s Laboratory for<br />

Re s e a rch in Social Relations, which enlisted the<br />

s e rvices of five psychologists, sociologists, and<br />

graduate students. The volunteers we re to obs<br />

e rve—as participants and self-identified bel<br />

i e vers—a prophetic movement at work and to<br />

see what happened when the anticipated eve n t s<br />

did not occur. In due course, Leon Fe s t i n g e r,<br />

He n ry W. Riecken, and Stanley Schachter, the<br />

p rofessors who had directed the experiment,<br />

c h ronicled the episode in When Prophecy Fa i l s .<br />

Though Ma rtin, Laughead, and the others<br />

h a r b o red ambivalent feelings about the publicity<br />

and proselytization, it would have been impossible<br />

to conceal what was going on. T h e<br />

g roup now claimed followers not only in the<br />

Chicago area but also in East Lansing and De-

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