extraordinary%20encounters

68 Contactees
tained a number of boxes that looked like sarcophagi
(stone coffins). Inside them she could
see what looked like human forms, alive but
not moving, covered with “white misty stuff,”
which somehow she knew kept them alive. In
a telepathic communication, the being asked
if she wanted to see “yours.” When she said
yes, the being showed her a container with a
human female inside.
“ Do n’t ask how I knew it was female,” she
said. “I just felt it. I saw a little bit of human
face through the mist, like a nose, mouth, eye s ,
d e finitely human. I knew this was connected
with the 1954 visit, because I re m e m b e re d
they told me they we re making a ‘n ew me.’ ”
When she and the others we re re s u r rected or
reanimated, she thought, “we will all be able to
see and talk with them here in the body. . . . If
I we re to die now, I believe that my ‘o t h e r
b o d y’ will house my soul when Jesus says it is
time, and I, too, will come back.”
See Also: Abductions by UFOs
Further Reading
Turner, Karla, 1994. Taken: Inside the Alien-Human
Abduction Agenda. Roland, AR: Kelt Works.
Contactees
Contactees are people who claim a regular,
ongoing relationship with benevolent extraterrestrials,
sometimes called Space Brothers.
These aliens—essentially angels in spacesuits—are
nearly always human in appearance,
except better looking than humans are.
They espouse an occult philosophy with recognizably
terrestrial origins, notably in Theosophy.
Contact occurs in a variety of fashions.
Much, perhaps most, of it is through channeling.
Other psychic communications are effected
through automatic writing, dreams, visions,
or astral (out-of-body) travel. A third
group, the most controversial, alleges physical
contacts, including trips in flying saucers to
other worlds. Physical contactees frequently
offer “evidence” of their experiences in the
form of artifacts or photographs. Persons who
follow contactees and embrace their message
are sometimes called “saucerians.”
The contactee movement overlaps to a degree
with the UFO movement—ufology—
but the two differ in fundamental ways. To
saucerians, there are no unidentified flying objects.
Flying saucers’ nature, origin, and purpose
are known; they are here to educate humans
to their larger cosmic destiny, to prepare
them for the coming Earth changes generated
by nuclear war, geological upheavals, polar
shifts, or combinations thereof. To ufologists,
UFOs are unknowns, probably of extraordinary
origin, but fundamentally a phenomenon
that will eventually yield its secrets to science
via conventional investigative and
analytic procedures. Another way to express
the difference is to see saucerianism as a kind
of popular religious movement, ufology as a
popular (if often naïve) attempt at scientific
inquiry. Traditionally, ufologists have functioned
as the contactee movement’s fiercest
critics.
The contactee movement envisions a
densely populated cosmos with hosts of advanced,
wise space people linked in a kind of
celestial United Nations, usually called the
Galactic Federation or something like it. A
minority of evil extraterrestrials opposes the
Federation’s benevolent mission. Both sides
have representatives on Earth, individuals
who pass as normal earthlings but who are in
fact aliens. Many were placed here generations
ago and have lived on this planet through
many incarnations, patiently waiting to be activated
when the time of transition—which
will include mass landings of spaceships—
comes.
T h e re we re contactees before there we re
flying saucers. Perhaps the first of them was
the Swedish scientist and mystic Em a n u e l
Swedenborg (1688–1772). In Ea rths in the
Solar Wo rl d (1758), Swedenborg wrote of his
astral travels to the moon and other planets.
Each of these worlds, Swedenborg assert e d ,
is inhabited, and he described, at length, the
people and civilizations there. In the nineteenth
century, with the rise of the spiritualist
movement, psychic communications with
e x t r a t e r restrials, most often Ma rtians, we re