Prof. Dr Jan Pajak Sightings of UFO vehicles and devices - Totalizm

R-16
asked her to fly to heaven. But the goddess probably was aware that this moment of passion
would eventuate in pregnancy, because she did not depart hastily and volunteered to become
his wife. Unfortunately the hunter already had one wife. To avoid the rivalry between both
women he accommodated a new wife in the house of his aunt. Before a year passed the
goddess gave birth to a child. All the time she retained her wings and during the pregnancy
quite regularly she wore them in order to take short flights {most probably in order to undergo
regular medical examinations and obtain vitamin supplements in heaven}. However, she
always returned to Earth afterwards. The auntie of the hunter, observing her flights, sewed for
herself identical wings, only that made of textiles from Earth. When one day she jumped from
the window on a first floor in order to try the operation of her new wings, poor auntie almost
killed herself. The village all laughed at the goddess that although she originates from heaven
and is able to fly, on Earth she is only a secondary wife. Thus soon after giving birth, the
goddess had enough of all these sarcastic comments and departed to heaven forever. Some
time later her husband visited her briefly with the child. After he returned back home he
discovered to his deepest surprise that his whole hut was overgrown with creepers because
on Earth in the meantime a lot of years elapsed although in his perception their absence was
only for a very short while.
Another similar legend entitled "The man who married a girl from heaven" is contained
in the book [7R4] by Albert Koutsoukis, "Indonesian Folk Tales", Rigby Limited, Djakarta 1970,
SBN 85179-001-1, pages 40-44. A young Indonesian man saw one night a group of seven
birds flying to a coast of a lake. When they approached he noted with a surprise that they all
were beautiful women flying. When they took off their clothes he hid garments of one of them.
After the bath the girl that he choose could not fly away without her clothes. Thus he proposed
her to spend the night in his home. There he managed to persuade her to become his wife.
Before a year elapsed she give birth to a boy. But she was a very poor cook and when next
time she burned his dinner, he got angry, returned her magical clothes, and sent her back to
where she came from.
If one reflects on the above legends, it is already unusual that the supernatural beings
from the folk legends have sexes and sexual organs and that their relationships with humans
of the opposite gender lead to the birth of children. Surprising is also that this ability to multiply
in a human manner display even devils from folk stories (e.g. see the legend "The Girl who
Married the Devil" from the book [8R4] by Kurt Ranke, "Folktales of Germany", Routledge &
Kegan Paul, Chicago 1966, pages 42-44). Even more surprising is that by simply seizing the
clothes of these beings, it is possible to annihilate their supernatural powers. In order to realize
how immensely this concept of "technological supernaturality" collides with the whole idea of
supernatural beings, let us consider the following example. What would be our reaction if
someone would try to convince us that for example by seizing the sceptre of God, a given
person could rapidly acquire Godly powers, whereas God without this divining rod would
become similarly defenceless as an ordinary person.
The existence of the legends of the above type reveal striking contradictions in the idea
of supernatural beings. According to this contradiction the beings described by folk legends do
not have supernatural nature, but only acquire their powers from the attributes of the
advanced equipment they have at their disposal (usually from a garment). But if somehow
they are deprived of this equipment/garment, then they rapidly become defenceless and easy
to submiss, seduce, or even to bear children to their earthly masters. Because this
contradiction has no support (source) nor explanation on the basis of the commonly accepted
concept of supernatural beings, and simultaneously it is fully aligned with the theories
presented in this monograph, it constitutes a proof for the truth of the thesis of this subsection.
Thus, from now on, we should accept that various supernatural beings described by folk
mythologies are simply ancient observations of UFOnauts equipped with magnetic
personal propulsion garments and with other devices representing a technology much more
advanced than our present one.