UN to appoint Earth contact for aliens (Yes, you read that correctly and no, it's not a spoof)

"I was under the impression that they did co-operate some."

Maybe with each other but not with the infidels,which is what will be required for some sort of global government to work.

"...if they thought it might bring the house of Christianity and Israel down"

He who drives islam would gladly send them into the chipper to further his own ends.ie:Rid the world of the worship of One God and replace it with many 'g'ods of whom he would be the spokesman.

The world would gladly throw the baby out with the bathwater.After all,this baby (Christianity)has the "savour of death utno death" to the world.

METMOM, ET AL,

HERE'S A FONT TEST WITH FONTS FROM WORD FROM OFFICE 2007. PLEASE LET ME KNOW YOUR FAVORITES. Those that did not work--did not produce anything significantly different--are listed at the bottom so folks can see what does not work on FR and not bother trying. I hope to put this on my FR home page shortly. NOTE: CASTELLAR HAS WORKED IN TESTS before BUT HAS NOT ALWAYS WORKED IN POSTS. I don't know why.

ASSUMING more than a few work out! LOL. Will post regardless of what the preview looks like

FONT TESTS

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The quick brown fox jumped over the lazy dog.
THE QUICK BROWN FOX JUMPED OVER THE LAZY DOG.
NOW IS THE TIME for all good FREEPERS to WAKE-UP and smell the stench of GLOBALISM/COMMUNISM/SOCIALISM/TYRANNY.
ARIAL BLACK

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The quick brown fox jumped over the lazy dog.
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ALGERIAN

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The quick brown fox jumped over the lazy dog.
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aharoni

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The quick brown fox jumped over the lazy dog.
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BROADWAY

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CALIBRI

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CANDARA

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CASTELLAR

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CORBEL

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DAVID

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ELEPHANT

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EUPHEMIA

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FORTE

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GARAMOND

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GEORGIA

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GIGI

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GISHA

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GULIM

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GUNGSUH CHE

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IMPACT

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JOKERMAN

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KAITI

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MAGNETO

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PAPYRUS

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PLAYBILL

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ROCKWELL CONDENSED

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STENCIL

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TAHOMA

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THOSE BELOW DO NOT WORK ON FR
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WIDE LATIN

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AR DELANEY

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AR JULIAN

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BASKERVILLE OLD FACE

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BAHAUS 93

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BERLIN SANS FB

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BERNARD MT CONDENSED

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AR ESSENCE

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BRITANNIC BOLD

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COLONNA MT

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COMIC SANS MS

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COOPER BLACK

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COPPER PLATE GOTHIC BOLD

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COPPER PLATE GOTHIC LIGHT

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CURLZ MT

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ERAS DEMI BOLD ITC

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ESTRANGELO EDESSA

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FRESIA UPC

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FREESTYLE SCRIPT

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GILL SANS ULTRA BOLD

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GOUDY OLD STYLE

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GOUDY STOUT

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HATTENSCHWEILER

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I see that Script MT BOLD did not work on preview but did in the post. Let's see if it works in this post:

The quick brown fox jumped over the lazy dog.
THE QUICK BROWN FOX JUMPED OVER THE LAZY DOG.
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SCRIPT MT BOLD

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Now it's working on preview.

Wonder what will happen in the post.

Forgot to ping you to this just above—in case you care to bother.

Yeah, all the good plots have been anticipated in the Bible.

I am in awe of your mad skillz.

No wait, what's the term I'm looking for...

FREE TIME! I am in awe of your free time!

LOL.

Semi-retired.

Teach 2 classes only . . . etc. God is merciful to me in those regards. Yea for that!

Though, probably as much as anything . . .

it’s a certain level of above average frustration met with a higher level of dogged determination to solve a concern or problem.

LOL.

I AGREE.

THX.

I’ve selected and printed that post off for further ref.

It is also on my FR home page.

It’s a bit frustrating that there’s not much uniqueness available in fonts on FR . . . which are clear and easy on the eyes to read.

At least not with IE8

Unlike you who posting but too busy with imporatant matters to be in shock and awe of Freepers’ time to post here. It must be great being superior and all that. LOL

I'm sorry, I'm entirely too busy being superior to respond to your post. This has been an automatic response generated by a squad of penguins.

It's a good thing this isn't the Religion Forum

Penguins are precious. You consult with them?

OK, Here’s my re-do on responding to your questions.

1. What are ET’s?

I believe that Guy Malone of:

And his panel of scholarly experts has it most correct—Biblically, historically, archeologically, anthropologically, linguistically—that they are fallen angels.

Guy does allow say a 1% chance that there may be genuine citizens of distant planets who are not fallen angels.

He agreed with me—that at some early on point, that it is a moot question. Regardless of what they are—citizens of distant planets or fallen angels or demons in bioengineered ‘suits’ or some combination of all of the above—regardless—all such as have been researched in this era, written about in this era ARE IN CAHOOTS WITH the globalists toward setting up of the satanic global government spoken of in Scripture for the END TIMES.

His scholarly panel of high quality, well known experts in the above and other fields have held a few conferences with many hours available on DVD for a ‘whatever’ donation. They are well worth it for those seriously interested in the topic.

2. Are they demons or demonic in origin?

See above. It doesn’t matter. Guy et al assert that demons are fallen angels who lost their bodies in Noah’s flood. Not all of the 1/3 of the angels who fell with satan lost their bodies in Noah’s flood. Many were evidently off-planet and did not.

Some UFO/ET experts assert that SOME—one type [not all] of the greys are demons in bioengineered more or less living, cloned robot types of body suits that purportedly live about a year and a half.

3. How did the experts become experts? (special schools?)

OK, let me try again on this score. I have not met with nor interviewed John Mack. I guess he was a professor there vs head of the Harvard School of Medicine psychiatric hospital. I may be mixing him up with someone else on that score. Anyway—here’s some info on him:

http://www.ufoevidence.org/documents/doc1905.htm

SciFi.com, October 2002 original source | fair use notice Summary: SciFi.com interview with Dr.John E. Mack, professor of psychiatry at Harvard Medical School and a leading authority on the transformative and spiritual aspects of alien encounters.

SCIFIMOD: Hi everyone, thanks for joining us here. I'm Ben Trumble for SCIFI. Tonight we're pleased to welcome Dr.John E. Mack. Dr. John Mack is a professor of psychiatry at Harvard Medical School and a leading authority on the transformative and spiritual aspects of alien encounters.

SCIFIMOD: Dr. Mack is the author of Passport to the Cosmos: Human Transformation and Alien Encounters, the 1994 bestseller Abduction: Human Encounters With Aliens, and a Pulitzer prizing winning biography of the Briitish adventurer and soldier T. E. Lawrence.

SCIFIMOD: Brief word about the drill. This is a moderated chat --

SCIFIMOD: Do you have an opinion on where aliens come from?

JohnMack: The first task in addressing that question is moving away from literal thinking This star or that star They may come from another dimension. One shaman asked them where they're from and they answered Nowhere and Everywhere. They might come from a star system. Who knows

SCIFIMOD: to : Are abductions getting more frequent now or have they slowed down?

JohnMack: It's hard for meto answer. I have only my own cases and those I know about. I have a general impression the famous types of aductions of
the late 90's are happening less frequently. It's more subtle. Beings that reach people. Balls of light etc. It may be a mistake to use the term abduction rather than
encounter for many such contacts. Abduction is what humans do to each other. But all sorts of encounters don't literally involve physical
movement that we know of.

SCIFIMOD: any change in the way people are telling you about their abductions than say 10 years ago?

JohnMack: That's a very interesting question. Many people who talk to me are already pretty far along in their knowledge. They know what's happened to them and they are very well informed. They're trying to understand how to discuss it with family. How long it's been going on etc. They are less likely to come in overwhelmed by the strangness of it. One of the difficulties is a self selection. It's a field now where abductees seem to seek out researchers who refelect their feelings about the experience. So I may have of different expereinces than someone else would. I don't know that they actually think in those terms . Hopkins looks at the experience this way. Mack looks at it that way. Barbara Lamb says this. But my sense is that the initial trauma seems less now

SCIFIMOD: to : how many people if any do you think have encounters but dismiss them because of their own disbelief

JohnMack: I would guess many. I see people who I may have been talking with for months who suddenly remember and encounter from years and years ago and they dismissed it. It's when they have a later experience as a reference point that they begin to make the connection. Childhood experiences can be dismissed as dreams etc

SCIFIMOD: to : how are your relations with the harvard faculty after your "difficulties" surrounding your first book

JohnMack: I would say pretty good. I'm not retired but I'm past retirement age. And as I often say a Harvard Prof can only make a fool of himself once and I'm past that. I've become more sophisticated in how I frame my arguments. Also I believe that a shift has occured in the culture in the world view. That phenomenon like this are not as marginalized as they were. The Speilberg miniseries coming up TAKEN couldn't have happned ten years ago. There's a greater awareness now. We don't dismiss out of hand as quickly as we did.

SCIFIMOD: ZO> to : Have you ever wondered if this implant technology is used to see through our eyes, hear through our ears, and to basically view everything that we do?

JohnMack: I never really thought about that. The only thing that made much sense is the idea of tagging people to monitor them. The implant subject is one of the puzzling aspects of abduction that never quite satisfies hard science investigation. It always remains a bit out of reach. My sense is that we're never going to pin all this down in 3 dimensional reality with the usual tools of science. I read an article about near death experience. The writer made the point that they only people trying to explain near death experience are researchers. The people who experience them don't need explaination. They know how profound it was. : The same may be true for encounter experience. It is what it is. If we don't try to reduce it to our language we might appreciate and understand more than we realize. Maybe we know a lot when we just appreciate the interdimensional possibilities.

SCIFIMOD: Is the present alien abduction experience universal and worldwide? With a bit of digging can you find abductees as easily say in the Guatemalan Highlands as you can in New England?

JohnMack: I don't think it's been studied enough to answer that. What I know is that we've seen cases in South America., Australia. Turkey, Africa. The cases seem to show up where people look for them. The core expereince seem similar whether in Africa, or Brazil, or New York. But how it's interpreted varies between cultures. There are a whole pantheon of "aliens" and demons and other creatures in shamanistic cultures

SCIFIMOD: to : Do you feel movements such as the disclosure project or coalition for the freedom of information will soon
make any headway getting the public informed of certain realities--------without the major media ignoring or discrediting the "nonsense" subject of ET reality

JohnMack: It's already happening. The Disclosure Project aroused a lot of interest. A number of papers took it quite seriously. There was a press conference yesterday in Washington asking the government to release information. Everytime thjere is a request the public enters the dialogue. I don't think the government is the key here. I think it's a myth that the government is covering up all that much of any real value. They may be covering up their own coverup. That's not to say there are no secrets. But I don't get the sense that they are truly interested in abduction. They've never been interestyed in what I've done. There was a mini-series called Intruders in '92. Intelligence goons tried to shut him up after three cases. I've seen hundreds and NOBODY has directly contacted me

SCIFIMOD: I'd like to ask a question that isn't about alien abduction. When the young man from California John Walker Lindh was arrested in Afghanistan fighting for the Taliban I was reminded somehow of T.E. Lawrence. How do you think Lawrence would view the current tensions between Islam and the West

JohnMack: He would be appalled at the division and hostility. He tried to bring Jews and Arabs togther. It goes against everything he valued. His spirit must be in great pain

SCIFIMOD: to : Do most of your experiences see UFO's? From your book it didn't sound like your interviewes

JohnMack: Oh sure. Maybe half have seen UFOs at one time or another. Often it's just lights in the sky. But many of them do see discreet craft at one time or another. I was once at a MUFON meeting and it was striking to me that the people who reported the most sightings were also the people who had
known encounters. So they do go together.

SCIFIMOD: to : Do you think it is possible that Human beings genetically engineered, and cloned the "aliens" in technological
age thousands of years ago?

JohnMack: I have no idea. The whole genetic question is confusing. It's clear that eggs and sperm are taken. The assumption is that its for genetic manipulation. But there are no studies to show that our genes have actually been altered. That the genes of abductees or their children have been changed. The more you investigate all this. The more you must insist on scientific evidence. But when you opproach all this through science it becomes evasive. That may be the wrong methodology. That's why I've looked at the profound experience that stands in its own light. Whether the alines are concrete or spirit beings that appear
in our space. If there are 100's of thousands of encounters why don't we see.more actual objects. I tend to downplay the literal experience for the mystical.

SCIFIMOD: to : what do you think of Jungs ideas on the collective unconsious and its relecence to ET

JohnMack: If you mean by the collective unconsious that we are all having the same idea at more or less the same time, I don't think so. If you mean there is a resonance between our inner lives and outside physical world perhaps. As above so below. But that doesn't discount physical reality.

SCIFIMOD: Skeptics seem to view alien abduction reports either as hoax or delusion, lumping them at times with visions of the Virgin Mary,
angel sightings, etc. Despite the trauma often associated with abduction experiences are they in any way a form of religious ecstasy?

JohnMack: Some intelligences are embodied, like some of the beings and some are not. There can be beings throughout the cosmos that range from
dense beings like us to formless bodies and in beteween states.

SCIFIMOD: Last Question

SCIFIMOD: to : Do the ETs have any sense of comradery with us ---such as being "brothers" or do they look at us more
as specimens, from what you can see.

JohnMack: That's very much in the eye of the beholder. Some people are frightened and see them as cold and indifferent. Others feel a strong sense of bonding and love. Some even claim mates on the other side.And sometimes the same person starts out as angry and frightened and screaming and over time they form powerful bonds in later encounters but I'm involved too as the observer. It's an ongoing phenomenon. The composer and the musician are co-creative.. I want to tell you all about a film called TOUCHED. It's a one hour documentary made here and in Brzil looking at the abduction phenomenon. The producers are Blind Dog Films and Laurel Chitin. The website is www.blindogfilms.com. It'll be showing in Boston in February. I bring this up because of the timing and all the attention SCIFI is bring to the phenomenon

JohnMack: Laurel can use everybody support in preparing for releasing the film next year. We all need to work at legitmizing the whole subject. And a movie like hers will have a broader chance to be seen if we open the filed further. I want to thank you all for coming. Good night

SCIFIMOD: We'll open the floor now

SCIFIMOD: Thanks everybody

. . .
. . .

SCIFIMOD: to : Do most of your experiences see UFO's? From your book it didn't sound like your interviewes

JohnMack: Oh sure. Maybe half have seen UFOs at one time or another. Often it's just lights in the sky. But many of them do see discreet craft at one time or another. I was once at a MUFON meeting and it was striking to me that the people who reported the most sightings were also the people who had
known encounters. So they do go together.

SCIFIMOD: to : Do you think it is possible that Human beings genetically engineered, and cloned the "aliens" in technological
age thousands of years ago?

JohnMack: I have no idea. The whole genetic question is confusing. It's clear that eggs and sperm are taken. The assumption is that its for genetic manipulation. But there are no studies to show that our genes have actually been altered. That the genes of abductees or their children have been changed. The more you investigate all this. The more you must insist on scientific evidence. But when you opproach all this through science it becomes evasive. That may be the wrong methodology. That's why I've looked at the profound experience that stands in its own light. Whether the alines are concrete or spirit beings that appear
in our space. If there are 100's of thousands of encounters why don't we see.more actual objects. I tend to downplay the literal experience for the mystical.

SCIFIMOD: to : what do you think of Jungs ideas on the collective unconsious and its relecence to ET

JohnMack: If you mean by the collective unconsious that we are all having the same idea at more or less the same time, I don't think so. If you mean there is a resonance between our inner lives and outside physical world perhaps. As above so below. But that doesn't discount physical reality.

SCIFIMOD: Skeptics seem to view alien abduction reports either as hoax or delusion, lumping them at times with visions of the Virgin Mary,
angel sightings, etc. Despite the trauma often associated with abduction experiences are they in any way a form of religious ecstasy?

JohnMack: Some intelligences are embodied, like some of the beings and some are not. There can be beings throughout the cosmos that range from
dense beings like us to formless bodies and in beteween states.

SCIFIMOD: Last Question

SCIFIMOD: to : Do the ETs have any sense of comradery with us ---such as being "brothers" or do they look at us more
as specimens, from what you can see.

JohnMack: That's very much in the eye of the beholder. Some people are frightened and see them as cold and indifferent. Others feel a strong sense of bonding and love. Some even claim mates on the other side.And sometimes the same person starts out as angry and frightened and screaming and over time they form powerful bonds in later encounters but I'm involved too as the observer. It's an ongoing phenomenon. The composer and the musician are co-creative.. I want to tell you all about a film called TOUCHED. It's a one hour documentary made here and in Brzil looking at the abduction phenomenon. The producers are Blind Dog Films and Laurel Chitin. The website is www.blindogfilms.com. It'll be showing in Boston in February. I bring this up because of the timing and all the attention SCIFI is bring to the phenomenon

. . .
. . .
[ the rest is at the link above]

.

Of course, his psychiatry training was as usual. His training in UFO abductions came from working with so many clients who had such experiences. Then he did his research study on the topic. Not that many such studies have been done by a Harvard psychiatrist.

More evidence related to John Mack’s research:

http://www.ufoevidence.org/documents/doc15.htm

A More Parsimonious Explanation for UFO Abduction

Caroline McLeod, Barbara Corbisier, and John E. Mack

original source | fair use notice

Summary: A comprehensive commentary published in Psychological Inquiry, An International Journal of Peer Commentary and Review, Vol. 7 No. 2, 1996 We present evidence that abduction experiences cannot be readily explained by constructs such as hypnotic elaboration, masochism, and fantasy proneness. Abduction accounts cannot be dismissed as hypnotic elaboration because approximately 30% of these accounts are obtained without hypnosis. Finally, there is evidence that individuals reporting abduction experiences are not more hypnotizable or fantasy prone than the general population.

Psychological Inquiry, Vol. 7, No. 2, 1996
(The Newman and Baumeister article is the target article to which this commentary was directed)

Newman and Baumeister have written a well-researched and carefully considered target article on a subject, the alien abduction experience, that has heretofore suffered from a lack of serious scientific attention. However, their discussion of the subject is skewed due to a lack of firsthand clinical information and to cultural biases to which we are all vulnerable. Their search for the most "parsimonious explanation," given that they do not "believe" in alien abduction, fails to consider information that leads us to the most parsimonious explanation of all-that the abduction phenomenon might not be reducible to psychological processes with which we are now familiar and that we do not have enough information to formulate definitive answers at this time. Because of the extraordinary nature of abduction reports, Newman and Baumeister, like the majority of the scientific community, have felt obliged to declare their belief in the nonreality of the phenomenon before they have conducted careful, firsthand study of these experiences-the source of which, we argue, remains very much in question. Disbelief in the validity of the content of abduction experiences is understandable given that the content challenges fundamental shared beliefs in our culture. In the interest of science, however, abduction experiences should be a matter of investigation rather than belief. By choosing to discuss the phenomenon in terms of certainties, rather than in terms of questions, we clearly do a disservice to the individuals who are having these extraordinary experiences as well as to the process of science.

We present evidence that abduction experiences cannot be readily explained by constructs such as hypnotic elaboration, masochism, and fantasy proneness. Abduction accounts cannot be dismissed as hypnotic elaboration because approximately 30% of these accounts are obtained without hypnosis. Unlike masochists, the vast majority of individuals reporting abduction experiences do not seek to reexperience them, and abduction experiences interfere with, rather than facilitate, sexual arousal. Finally, there is evidence that individuals reporting abduction experiences are not more hypnotizable or fantasy prone than the general population. Newman and Baumeister's arguments are so speculative that they would not be considered adequate except for cultural biases and for the fact that firsthand clinical knowledge is widely unavailable to psychologists and other psychologically sophisticated audiences.

As members of a culture that defines reality in a very structured way, scientists are motivated to embrace a simplification of anomalous data like abduction experiences. This minimizes our own cognitive dissonance and allows us all to dismiss this phenomenon before we are forced to examine more closely the data involved. Were it not for clinical contact with individuals who demand of us compassion and careful evaluation, the authors of this commentary would also find it expedient to dismiss the phenomenon.

. . .
. . .

Abduction Experiences and
Cultural Bias

The content of the abduction phenomenon challenges shared social knowledge, and therefore it is difficult to observe. Westrum (1982) noted that, if a person perceives a phenomenon that the person's society deems impossible, then the socially determined implausibility of the observation will cause the observer to doubt his or her own perceptions, leading to denial or misidentification of the event. As an example, Westrum cited that child battering was long denied to be anything but a minimal problem. Fearing condemnation and ridicule, and motivated by a desire to believe a socially sanctified myth that no parent would seriously harm his or her child, physicians long misdiagnosed injuries that would now be recognized as the results of beatings.

Similarly, elements of the abduction phenomenon challenge very basic tenets on which Western civilization is based - tenets that we, as Western scientists, are personally invested in defending. Both the content of abduction experiences and the form that abduction data take are challenging to our present scientific worldview and might lead us to dismiss data that have investigative merit.

Challenge to Our Sense of
Predominance in the Universe

The content of abduction stories is outrageous. It challenges our sense of reality and our very place in the universe. Could there exist beings so alien and so technologically superior to us that their actions cannot be described by our current understanding of reality? If such technologically advanced, nonhuman beings were to exist, how would we know whether they can or cannot move through walls? Lacking a frame of reference, who are we to decide what kinds of physical evidence they should leave? How are we to understand the motivations and predict the actions of what is alien? If there are beings that are technologically superior to us, by the rules of our culture, are they not more evolved than we? Might we play a less central role in the cosmos than we want to believe? With these questions, we revisit the role of children who wonder at a more complex and sophisticated universe that we can only begin to understand. Serious consideration of the content of abduction reports dethrones us from our position of mastery and predominance in the universe.

Challenge to Our Sense of Safety

Abduction reports threaten our personal sense of safety. Individuals reporting abduction recount experiences of being treated as we treat animals, by beings with vastly superior technology whose motives are unknown. What motivation could any of us have to "believe" in beings before whom we are as helpless as animals-knowing that we ourselves have cultivated, controlled, manipulated, eaten, and experimented on animals for generations? Superior technology has long served as an excuse to exterminate less technologically advanced cultures and to hunt animals to extinction. What if this very reasoning could be used to exterminate or exploit us? Abduction reports bring us face-to-face with our worst human behaviors and fears.

. . .
. . .

Definition of Abduction Experience

The process of science often collides with socially accepted truths. For example, 80 years ago, based on the observations of consistencies in the coastlines of continents and the fossil record, Alfred Wegener proposed that, at one time, the continents of the Earth were united in a land mass he called Pangaea. His theory was almost unanimously rejected because the Earth was thought to be rigid and because he could not explain how the continents were scattered from their original positions. Supported by subsequent unexpected findings in marine geology, paleomagnetism, geophysics, and seismology, Wegener's proposal is subsumed into a theory of plate tectonics, now the accepted view of the Earth explaining a vast array of observable phenomena (Uyeda, 1971). Wegener's theory made no sense in terms of what was thought to be true in the world of his time. Yet technological progress and ongoing scientific observation changed the understanding of what was possible.

It seems clear that abduction experiences do not make sense in terms of how we think of the world at this time in history. Newman and Baumeister's description of abduction experiences are replete with comments decrying the illogical, irrational, and unreasonable aspects of abduction phenomena. Newman and Baumeister argue that, because these aspects cannot be true in the physical world as we know it, the experiences must be fantasy. However, in defining the abduction phenomenon in terms of its impossibility, we are unable to observe its strong coherence as well as the variations in reports that do exist, consistent with individual interpretations of perceived events. For example, many individuals reporting this experience do not conclude that the aliens are from "outer space." Initially, many of these people do not describe being taken into a "flying saucer" or UFO but instead describe a strange room or enclosure. Some people do not ultimately feel that the abduction experiences are harmful. In fact, some people even refuse to call the nonhuman beings that they experience alien.

As mentioned by Westrum (1982), it is infeasible to observe an event that is defined as an impossibility. In an effort to improve our ability to observe this phenomenon, Rodeghier (1994b) and Mack (1995) delineated the most consistent and relevant elements of the abduction experience as follows. An abduction experience includes the following elements:

1. Being taken against one's will to an unfamiliar environment by a being described as technologically superior and nonhuman.

2. Being subjected to intrusive medical procedures.

3. Expressing appropriate emotion in relation to this experience.

We propose to defer decisions about the source of these experiences until more complete observations have been made. Because we are unsure exactly what is occurring to individuals reporting alien abduction, we call them abduction experiencers or experiencers. This population should be differentiated from contactees, who report alien contact and who often feel more positive and in control than experiencers. The anomalous experiences of contactees are usually more ego syntonic and thus might represent a completely different experience or a different defensive structure on the part of the reporter.

The Beings

A technologically superior nonhuman being is defined as an entity that appears intelligent and that apparently makes use of technologies currently unavailable to us. Abduction reports consistently include elements that seem nonsensical-moving through walls, levitation, the ability to "freeze" a person into immobility, and mental communication. Indeed, contrary to Newman and Baumeister's implications, such unlikely aspects are defining characteristics of the experience. Experiencers tend to explain these anomalies as resulting from superior technology.

Experiencers also describe contact with at least one being that is identified as nonhuman, although usually humanoid. Across countries and cultures, and in children as young as 3 years of age, these beings are most commonly described as short, gray, with large black eyes, and devoid of individual characteristics. Contrary to Newman and Baumeister's claims, the phenomenon, whatever its source, does not seem limited to Western cultures. For example, Credo Mutwa, a Zulu sangoma, or shaman, recently spoke of his lifelong encounters with the mantinda, or "star monkeys" (C. Mutwa, personal communication, November 1994). Mr. Mutwa's social and cultural background is vastly different from that of most Westerners, in that he has a sixth-grade education and limited access to the Western press. Yet, his description of both the beings and their activities, as well as his reactions to his experiences, were amazingly similar to the accounts of experiencers in the United States. Reports from Brazil, Chile, and other countries all have the same, startling similarities-from individuals who have never heard of one another or the abduction phenomenon. More cross-cultural research is needed to clarify how cultural myths, social pressures, and proximity to investigative resources affect reports of the phenomenon.

Lack of Control

Experiencers do not initially enjoy contact with these beings, and many people report taking extraordinary precautions to prevent an abduction experience. Experiencers report struggling consciously against a sense of physical paralysis that prevents them from running or defending themselves from the beings. This experience of paralysis is usually not associated with sleep, according to the reports we have heard. Continued struggles to gain control of the situation are usually not successful. In order to avoid further experiences, individuals avoid being alone or avoid locations associated with the experience. They often report sleeping with all of the lights on or trying to sleep only during the day. These precautions are usually ineffective, and many abduction experiencers report being taken against their will more than once.

Biological Procedures

Procedures that seem to involve biological research are the focus of most abduction experiences. The procedures are routinely completed on some kind of a table, with a bright light overhead. They tend to focus on the pelvic region, particularly the reproductive system, and the head, particularly the sinus cavities. Being paralyzed on some kind of an examination table is a defining aspect of these experiences. Consistent with the reproductive organs involved, women tend to report having their legs spread; men do not. A comparison of these biological procedures with present (human) medical practice reveals consistent significant differences, contradicting the notion that these reports originate from an experiencer's past medical experience or knowledge (Miller, 1994). Lights, holograms, and mental imagery are reported to play a part in invasive psychological procedures as well. In our research, contrary to popular belief, sexual stimulation and imagery are not central, defining elements of abduction experiences.

Affect

The accounts of these extraordinary experiences are accompanied by fear, disbelief, and a shattered worldview; it is not uncommon for an experiencer to prefer to be diagnosed with a mental illness rather than believe that the experience happened in a physical sense. Thus, the affect observed is appropriate to such an intrusive, terrifying, and threatening experience, whatever its source.

Physical Evidence

Some of the strongest evidence for the coherence of the abduction phenomenon is the remarkable consistency of abduction accounts, discussed at length by Carpenter (1993), Hopkins (1987), and Jacobs (1992). There are several forms of circumstantial physical evidence that accompany the abduction phenomenon, including cuts, scars, scoop marks, rashes, and implants consistent with abduction narration (Mack, 1995). Similarities in the kinds, shapes, and locations of marks have been noted (Jacobs, 1992). Corroborative evidence, in the form of independent UFO sightings corresponding to the time of a reported abduction experience, has been reported. Experiencers' absence from expected locations at the time of the purported abduction has been verified independently in a few cases (Mack, 1995). However, there is no "smoking gun" evidence that proves conclusively the existence of aliens. But is this the best evidence to be seeking?

In focusing attention on obtaining physical proof of alien contact, it might be that substantial evidence is being overlooked. A focus on physical evidence presumes the external, physical existence of aliens who act and think as humans and whose technology is limited in the same ways that ours is. Are these useful presuppositions? Are the scientists of today similar to 19th century doctors who ridiculed the notion of germs and who were blind to the observation that patients were becoming sick from diseases transmitted from patient to patient by the doctors themselves?

Perhaps it is time to pay attention to the substantial number of individuals who are reporting abduction experiences. More than 3,000 individuals have contacted Dr. Mack and the Program for Extraordinary Experience Research (PEER) seeking help and looking to provide information about the phenomenon. Although the Roper poll data remain to be validated in terms of the abduction experience, it seems clear that a large number of Americans report anomalous phenomena of consciousness that constitute unexplored territory for science. In the face of such data, it is the job of scientists to observe and ask questions about these anomalies rather than to come to conclusions based on inadequate categories of knowledge. In the case of alien abduction, the data lead us back to questions about experiencers, their motivations, and the place of the experience in their lives. In short, we are forced to examine subjective experience for an understanding of the abduction phenomenon.

Subjective Experience

A responsible and encompassing study of the abduction phenomenon calls for the development and application of a science of subjective experience, such as that described by Stolorow (1992). As personal reports are the principal source of knowledge of abductions, investigators must be rigorous in evaluating authenticity, affective intensity, and consistency in comparing abduction accounts with one another. Furthermore, the motivation, skepticism, believability, and sincerity of the reporter must be ascertained relative to his or her experience. This kind of evaluation of subjective accounts without corroborating physical evidence is the principal data of psychoanalysis and psychodynamic psychiatry. A correct psychodynamic formulation explains past memories and current behaviors and predicts future behaviors. Similarly, an adequate analysis of subjective abduction experience should be corroborated across reporters, should predict the form of future reports, and should predict the general future behaviors of the persons involved.

In this context, we discuss some of our observations about the experiencer sample with whom we have worked. In this case, we are speaking about a sample of experiencers who have been screened for major psychopathology and who are likely to consist of the most self-assured and proactive members of this population, because experiencers who are less self-assured are unlikely to come forward in the hostile social climate now present.

Social Aspects Related to Reporting Alien Abduction

Let us first examine the social aspects confronting a person who has had an extraordinary experience. The vast majority of experiencers are, understandably, reluctant to come forward with their experiences. Experiencers who disclose their experiences face ridicule, loss of respect and social status, loss of employment, and increased relational stress. Furthermore, there is a considerable internal burden of fear that comes with the acknowledgment of an uncontrollable, terrifying event that has every possibility of recurring. Experiencers who publicly talk about their experiences relinquish an important coping mechanism-the ability to live as if such an experience never occurred. In short, the social consequences of coming forward with a possible abduction experience are considerable; going public with such experiences is an act of true courage. Motives such as masochistic needs, the need to play the role of victim, and the need to belong to a special group seem more easily met by a variety of alternatives that are less costly in the social realm.

What would motivate an experiencer to seek help from a researcher or investigator? It seems that experiencers are trying to make sense of some extraordinary experience occurring outside shared reality. First, experiencers suffer from extreme social isolation regarding their experiences. Their inability to be frank about their experience without negative social consequences has an impact on their ability to have faith in a shared social worldview. This can be a profound source of pain. Second, an inability to reflect on and speak about this extremely stunning experience discourages people from evaluating their internal status. They are likely to be subject to anxiety and intrusive images related to their experiences-symptoms that are disruptive enough to force experiencers to seek explanations. This distress is sometimes associated by the experiencer to a gap in memory. This unexplained "lost time" is distinct from the experience of unaccountedfor time associated with the absorption of attention. For the experiencer with such a memory gap, the continuity of personal consciousness is disrupted-and with it a sense of peace and well-being. This kind of memory gap is consistent with that described by therapists treating trauma victims (Davies & Frawley, 1994). Thus, experiencers seek to talk about their experiences in order to be able to reflect on and understand them.

Finally, by coming to an investigator, an experiencer is taking an active role in an experience that has, to this point, been characterized by helplessness. Experiencers want someone to do something about the phenomenon to make it better known, to reach out to others with the experience, and to make sure someone investigates it.

Experienced Anomalous Trauma

In our conversations and interactions with experiencers, we find that their thoughts and behaviors fit a pattern of a response to some kind of traumatic event that is beyond our society's current explanation of human experience. Before experiencers have had a chance to talk about their experiences, they often suffer from symptoms similar to those of posttraumatic stress disorder (PTSD). Experiencers show phobic avoidance of stimuli linked to their experience, sleep difficulties, intrusive affect and images, and autonomic hyperarousal. J. P. Wilson (1990) christened this traumatic reaction to an unknown event experienced anomalous trauma. Persons reporting alien abduction avoid the location of the abduction experience, sleep, written and video material related to abduction phenomena, and doctors' and dentists' examinations that involve examination scenarios and bright lights. Although initially attracted to UFO material as a way to make sense of their experience, most experiencers report that they have been unable to complete reading such books because of the feelings that were stirred up. Some experiencers report a decreased interest in sex due to feelings of helplessness and vulnerability in their experiences.

Other symptoms related to PTSD include nightmares and an inability to sleep. Experiencers report being flooded by feelings and occasional flashes of images related to the experience. They often carry a sense of a foreshortened future and a sense of detachment from the normal course of human affairs. They might have difficulty concentrating. When initially telling their story, they show signs of extreme physiological arousal and fear. Exposure to related material can retrigger such reactivity.

After experiencers speak to a neutral listener about their experiences, many of the most distressing acute symptoms of PTSD fade (Carpenter, 1994). At this point, some experiencers avoid talking or thinking any further about the experience because they feel that there is nothing they can do about the situation. Other experiencers seem to move into an obsessive information-gathering mode accompanied by urgency. These polarized behavior patterns of extreme exposure or extreme avoidance seem to be similar to patterns observed in other forms of trauma. For example, individuals traumatized by early sexual abuse often show sexual promiscuity or avoidance, whereas individuals suffering war trauma might show extreme preoccupation with thrill seeking or avoidance of any kind of risk (Herman, 1992; van der Kolk, 1987). Experiencers in the obsessive i nformation- gathering mode tell us that they are trying to find some kind of control over their experience by learning all they can about it. They actively seek support from those they feel they can trust. They struggle to find a way to feel safe, and they do this by speaking to other experiencers who have found some measure of peace. They have an urge to make sense of what has happened, and anticipation of the trauma of future experiences brings with it a sense of urgency, anxiety, and unique suffering. It is out of this motivation that we see experiencers congregate with one another. Out of this sense of urgency and anxiety, many experiencers forge a sense of self and a reality that transcends a materialistic worldview.

Most of the experiencers we have known move out of this stage to become involved or overinvolved in other activities. As one person told us,

I can't really do anything about my experiences.
... I understand now that they can be a source of growth rather than injury for me, but I can't focus on them because I have the rest of my life to get on with.

Abduction experiences, although initially profoundly life changing, become peripheral to daily life. Participation in experiencer research and support groups seems to take second priority to childrearing concerns, pursuit of career goals, and the responsibilities of daily life. Many people seek to channel their concerns of ecological destruction related to their abduction experiences into concrete social action, and this is the primary reason we see a small subset of experiencers move into the public sphere with their experiences.

If an abduction experience recurs, we see a return to extreme anxiety and fear, as it seems again that the individual must work to reconstruct a safe world. Recurrence of these experiences does not seem linked to life stress or psychodynamic issues, although, clearly, more structured research needs to be done in this area.

Fragmentation of Information

Fragmentation of the kinds of information that researchers receive fits with a traumatic-experience hypothesis. For many experiencers, retrieving information that places an alien reality in the context of daily life is more threatening than anything else; a puzzling fragment of an experience aboard a ship or an extremely vivid series of images about an alien seems to be more easily reported than transitions such as entering a ship from a familiar environment. The latter material links the experience directly to normal, waking-state reality, and reporting it directly challenges the adequacy of the experiencers' sense of reality.

Distortion of Abduction Material
Related to Researcher Bias

Because the abduction experience, whatever its source, seems outside the social constructs by which we order and define reality, it seems inevitable that some distortions will occur as an individual, in conversation with the researcher, makes meaning of the experience. Paradoxically, an "objective, skeptical" stance might seriously undercut a complete investigation. Experiencers are well aware that what they have to say sounds crazy, and they will simply restrict information if they sense that the researcher cannot be open to listening to it. That a clinician's attitude can limit the kind of information received from a client is common knowledge among clinicians. In our experience, abduction material cannot be retrieved unless the experiencer feels supported and respected by the researcher. For this reason, it is important to maintain empathic connection with our informants while maintaining a critical attitude toward the content of the material received. Empathic connection can occur in the absence of leading questions and other specific communications of expectations. Under these conditions, we do find variations in the ways that people make sense of their experiences, although many of the basic elements of the experience remain consistent across experiencers.

No Culture of Agreement

In our experience, we have not seen the development of a cult or a culture of agreement, perhaps because accepting the physical reality of an abduction experience means accepting the possibility of future traumatic experiences. Thus, experiencers seem extremely ambivalent about having their stories confirmed by other experiencers. Early in their search to understand their experiences, they are relieved to hear that others are coping with the same phenomena. In their search to understand, they are careful to differentiate between their own experiences and media reports of the experiences of others.

However, after experiencers have learned what they can about the phenomenon, they, we observe, are not eager to hear about others' experience, because this seems to trigger feelings of anxiety associated with their own. In our sample of about 40 experiencers with whom we have ongoing contact, 3 to 5 years after initially reporting their experience, they remain in distant contact-willing to support our research efforts but without an ongoing investment in their identity as experiencers. We see no "increased fervor" to maintain their beliefs. We see no congregation to reaffirm these beliefs but rather an ambivalence about meeting. Therefore, very much unlike the Seekers mentioned by Newman and Baumeister, experiencers have no special contact or special information that gives them power. Instead, we observe that this common experience is the basis of a club to which no one seems to want to belong. We see a willingness to puzzle over abduction experiences and to disagree with researchers over interpretations of abduction material. Contrary to Newman and Baumeister's beliefs, the disavowal of an abduction memory would not occur at high cost because most individuals do not dare speak freely about their experiences. Cognitive dissonance might play a role in those few situations in which public disclosure has occurred. However, cognitive dissonance cannot account for the initial report of the experience or for the majority of experiences, which are kept secret. Clearly, longitudinal research is needed in order to observe how people's reactions to extraordinary experiences change over time. Furthermore, accuracy of report could be encouraged by decreasing the stigma and high-profile, circus atmosphere associated with abduction reports.

Sleep Paralysis

Abduction experiences can be differentiated from traumatic reactions to simple sleep paralysis for several reasons. First, a portion of abduction experiences occur in the waking state, during the day, and these daytime reports show clear similarities to reports that occur at night. Second, experiencers report similar details and similar procedures that go unreported in the media, and these details are present in the reports of individuals across cultures and among many young children. Sleep paralysis cannot account for these common details. Third, experiencers show similar phobic reactions to events and material symbolically linked to abduction material that are not linked to sleep alone. Fourth, in experiencers, insomnia, anxiety symptoms, and nightmares tend to resolve with the conscious processing of abduction material, which would seem unlikely if the traumatic experience were not directly linked to the material. Although it is possible that abduction reports are the result of some altered-state experience, the common symbolic structure of the reports and their links to symptoms of anxiety require an explanation other than sleep paralysis.

Furthermore, sleep paralysis and hypnogogic hallucinations of such long duration tend to be symptoms of narcolepsy -a neurological disorder characterized by an overwhelming desire to sleep at any time. Individuals with narcolepsy also suffer from cataplexy -a sudden loss of voluntary muscle tonus with full consciousness, often during emotional events (Carlson, 1994). Individuals in our sample of experiencers deny such symptoms. Those experiencers who have undergone electroencephalograph (EEG) testing in an attempt to find a neurological cause for their experiences report no significant findings. Thus, there is no evidence that sleep paralysis can account for the abduction phenomenon.

Thus, in our data, abduction experiencers act and behave in a manner that is consistent with exposure to a traumatic event that is outside socially shared reality. Their symptoms of anxiety are linked to details of their narratives. Furthermore, the details appear in stories of children as young as 3 years and in individuals living in different cultures. This consistency of detail across reporters is not explicable by exposure to television and movies. Attempts to link abduction experiences to abnormal neurology such as sleep paralysis have not been successful.

. . .
. . .

Fantasy Proneness

Because the content of abduction experiences seems fantastic, it is easy to postulate that experiencers have an inability to distinguish between fantasy and reality. Anecdotal observations about difficulties in distinguishing reality from fantasy and unspecified personality peculiarities in experiencers could well be traced to the experiencer's efforts to make sense of some extraordinary experience. Actually, there is no good evidence that experiencers are more fantasy prone than the general population.

Bartholomew, Basterfield, and Howard (1991), utilizing secondhand biographies, found fantasy-prone characteristics in a group of 152 individuals reporting alien contact. Bartholomew et al.'s study, however, had several major flaws-the measure of fantasy proneness was not validated; there was no comparison group; and the sample included alien contactees, whose experiences are more ego syntonic than those of abduction experiencers. The interpretation of the data is also flawed, because abduction experiencers might be more likely than other people to be frank about unusual experiences.

There are fantasy-proneness studies indicating that experiencers are no more fantasy prone than the general population. In their firsthand study of 27 abduction experiencers, Rodeghier, Goodpaster, and Blatterbauer (199 1) found that levels of fantasy proneness-as measured by the Inventory of Childhood Memories and Imaginings (ICMI), a validated measure of fantasy proneness (S. C. Wilson & Barber, 1983)-were no higher than fantasy -proneness levels in the general population. In a related study of alien contactees, Ring and Rosing (1990) found no difference in fantasy proneness between alien contactees and near-death experiencers (NDEers), as measured by a 10-item questionnaire developed for the study. However, this finding does not prove low fantasy-proneness because (a) the measure was not validated, (b) NDEers might be fantasy prone, and (c) abduction experiencers were a subsample of the contactee sample.

Spanos, Cross, Dickson, and DuBreuil (1993) compared a group of individuals reporting UFO sightings and alien contact and a group of individuals not reporting such experiences. Utilizing the ICMI and other measures of imaginal properties, including the Betts Questionnaire on Mental Imagery and the Absorption scale of the Differential Personality Questionnaire, Spanos et at. found no differences between UFO experiencers and nonexperiencers. Spanos et al. wrote:

These findings clearly contradict the hypothesis that UFO reports-even intense UFO reports characterized by such seemingly bizarre experiences as missing time and communication with aliens-occur primarily in individuals who are highly fantasy prone, given to paranormal beliefs, or unusually suggestible. (p. 629)

From Spanos et al.'s (1993) study, 40% of intense UFO experiences (i.e., experiences involving seeing a UFO close up, contact with aliens, missing time, or abduction) were not associated with sleep--contradicting a sleep-paralysis hypothesis. The people reporting these intense experiences showed average fantasyproneness scores when compared to a community sample but showed a greater tendency to report unusual thoughts and beliefs-higher fantasy-proneness scores, higher magical-ideation scores, higher Schizophrenia subscale scores, and more paranormal experiencescompared to individuals reporting UFO sightings alone, who showed depressed scores in these areas. It is possible that, as Spanos et al. claimed, an anomalous experience occur-ring randomly in the population could be interpreted and reconstructed by individuals with unusual thoughts and beliefs as abduction and by less unusual individuals as a UFO sighting.

Alternatively, might individuals reporting UFO sightings alone, who show lower scores than normal on fantasy proneness and other measures of unusual thoughts, be disinclined to report unusual experiences? Might an individual who is more concrete be significantly more traumatized and therefore have less access to memories of an anomalous occurrence? These data do not support the idea that abduction experiences are explained by fantasy proneness.

Fantasy Proneness As Indicated by
Sexual Abuse

It is true that the incidence of people willing to report sexual abuse is higher in experiencers than in the normal population (Ring & Rosing, 1990). To cite this as evidence for fantasy proneness in experiencers seems misguided for two reasons. First, it might well be that the high incidence of sexual abuse is a reporting effect; individuals willing to admit to a socially unacceptable event such as being abducted by aliens are much less likely to balk at admitting sexual abuse, to themselves or to others. Second, correlations between fantasy proneness and sexual abuse are in the .30 range (Lynn & Rhue, 1990), so individuals who are highly fantasy prone make up only a small percentage of people who have been sexually abused. Sexual abuse has been reported by fewer than one fourth of abduction experiencers (Rodeghier, 1994a). It seems extremely unlikely, based on these relations, that fantasy proneness can account for reports of alien abduction.

Hypnotizability

Hypnotizability does not account for abduction etiology for several reasons. First and foremost, approximately 30% of accounts meeting abduction criteria are obtained without hypnosis (Bullard, 1989; J. E. Mack, personal communication, June 1995). In addition, in those experiencers who do undergo hypnosis, 60% to 70% of information gathered by Dr. Mack is obtained before hypnosis (R. Colasanti, personal communication, June 1995). Second, previous studies have shown that experiencers are not highly hypnotizable. Rodeghier et al. (1991) found that levels of hypnotic suggestibility as measured by the Creative Imagination Scale (S. C. Wilson & Barber, 1978) were no higher in abduction experiencers than in the general population. In related work, Spanos et al. (1993) found that individuals reporting alien contact and other intense UFO experiences did not show higher levels of hypnotizability when compared to students or a community control group.

Newman and Baumeister make a good point: Because it has been shown that material recovered under hypnosis can be inaccurate, abduction material recovered by this method should not be accepted literally on its own. For this reason, researchers compare hypnotically recovered material with material reported in the waking state. Such comparisons have revealed that hypnotically recovered material does not differ in basic structure from material reported by individuals with a clear waking memory of abduction events. Furthermore, material recovered from altered-state work often seems more developmentally and psychodynamically accurate than material consciously remembered. For example, one conscious abduction narrative from adolescence tended to be glossed over in ways that were more syntonic with the self-image and desires of a young adolescent male than what was painfully recalled during a hypnotic session. Many embarrassing details relating to powerlessness and loss of control were unavailable to this informant except in the altered state. In particular, the initial report of a happy outcome of pleasurable sexual intercourse with a cooperative, sexually active female alien gave way under hypnosis to the forced, quite humiliating taking of a sperm sample. This second scenario, recounted in the absence of leading questions by the researcher, is more typical of male abduction scenarios (Mack, 1995).

Most abduction researchers are aware that suggestibility is an issue in hypnotically recovered material (Bullard, 1989). The transcript presented by Newman and Baumeister is not representative of all hypnotic work done by abduction researchers who are aware of the confounding influences of leading questions.

Newman and Baumeister ask, "Why seek out a hypnotist?" The tendency of the experiencer to recover abduction material in an altered state might be due to several factors. First, hypnosis might provide a safe social role to present crazy-sounding material. Hypnotically recovered narration can always be disavowed or held in doubt and is therefore more comfortable for the experiencer to report. When asked, experiencers will clearly differentiate between "conscious memories" and memories recovered under hypnosis. Second, memories of an abduction experience might be encoded in a high state of arousal corresponding to terror and disbelief, so that abduction material might need to be recovered under a similar state of consciousness. Thus, the altered state involved might be a result of state-dependent memory. Third, trauma specialists have found that memories encoded under situations of extreme trauma might be dissociated and laid down by a memory system different from the semantic memory system. The traumatic memory system tends to encode memories as fragmented body sensations and images. Dissociated material might need to be "relived" in order to symbolize and place it in semantic memory (Davies & Frawley, 1994; van der Kolk, 1994). It is unclear whether the process of symbolizing material initially stored as traumatic memory results in distortion according to present expectations, or whether traumatic memory is more accurate because it is less vulnerable to the same reconstructive but distorting tendencies of normal memory processing (Brown, in press). For these reasons, abduction material recovered under an altered state must be compared across individuals and with material reported in the waking state.

Implications for Psychology

To summarize, abduction experiences cannot be explained by a masochistic fantasy based on hypnotic elaboration of sleep paralysis. Unlike masochists, experiencers do not seek to repeat their abduction experiences and do not derive pleasure from the experiences. Because 30% of abduction accounts are retrieved without hypnosis, hypnotic elaboration cannot account for these stories. Experiencers have been shown to be no more fantasy prone or hypnotically suggestible than the general population. Finally, abduction experiences cannot be explained by sleep paralysis because many abduction experiences are not associated with sleep. We concur with Newman and Baumeister that abduction reports cannot be dismissed by other simple psychological interpretations such as lies, attention-getting ploys, mental illness, traumatic birth experiences, or a desire for victim status.

It seems that the most parsimonious explanation at this time is that science is not able to explain the strange consistencies and unbelievable aspects of the abduction phenomenon. Because abduction reports challenge our sense of reality and our sense of safety, and because serious examination of the strange phenomenon could threaten our livelihood as respected scientists, it is tempting to dismiss the phenomenon without careful attention to the issues it presents. Newman and Baumeister's target article is a much needed first step in a discussion about the subject. We think that further examination of the phenomenon will prove fruitful, for the study of abduction experiences reflects issues that are central to the field of psychology today.

The study of abduction experiences will lead us to explore aspects of the human mind, such as the accuracy of memory encoded under situations of extreme emotion. Studying abduction experiences will also bring us to examine the uses and misuses of hypnosis and other altered states in the exploration of the psyche. Although there appear to be ways that hypnosis seems to increase the believability of reports, hypnosis can also confound memory and the interpretation of events.

The study of abduction experiences should allow us to help what might be a substantial number of individuals who suffer from these experiences and who now feel unable to seek help for fear of being diagnosed with a thought or personality disorder. We cannot tell how many people are being affected by the phenomenon, although the prevalence might be quite high. Dismissing high estimates as being impossible due to time/ space limitations on alien travel is reductionistic because it assumes that the phenomenon is based solely on the physical appearance of aliens-an assumption that is too simplistic to explain the data we have at this time.

The study of abduction experiences brings us to the center of the problem of intersubjectivity. As researchers, who we are and what we know will influence the information we elicit from experiencers, for we are dealing with material that is outside shared, socially constructed reality. If experiencers feel uncomfortable with us, they will not tell us what they have experienced. The structure of our questions and of our interest will affect the process by which experiencers make meaning of their experiences. For this reason, it seems critical that we try to remain as open as possible to the material itself and that we encourage experiencers to refrain from placing their experiences into restrictive cognitive boxes such as real-unreal, objective-subjective, physical-spiritual, positive-negative, or beliefdisbelief. In the same fashion, serious investigators should avoid use of these dichotomies, because they might prematurely restrict the view of this complex phenomenon.

Thus, the greatest benefit to arise from the abduction phenomenon will be to help us step outside the traditional dichotomizations of real-unreal and belief-disbelief, for it appears that this is the only means by which we can gather data on the subject. Our ability to investigate the characteristics of this complex phenomenon is severely hindered if we restrict our attention to what we have previously decided is "real." Science moves by the examination of anomalies-whether the anomaly be the once inexplicable transmission of electromagnetic waves through a vacuum, the seemingly impossible drift of the continents across the surface of the earth, or the remarkably consistent, impossible stories of people who claim to be abducted by aliens.

[REFERENCES & THE REST OF THE WHOLE ARTICLE ARE AT THE LINK]

I won’t belabor more about John Mack. There’s plenty more articles here:

http://www.ufoevidence.org/topics/johnmack.htm

I have also not interviewed Whitley Strieber. I have corresponded with him briefly. His website is here:

http://www.unknowncountry.com/

Whitley was a novelist . . . dark, occultic novels, actually. He began having a long series of dramatic abduction experiences which were described in the book and movie: COMMUNION.

He has consistently refused to characterize them as definitively any particular type of being with any certainty. He has sometimes seem to lean toward characterizing them as demonic and other times as helpers toward advanced evolving . . . I think later in his life he renewed some degree of affinity for a childhood Roman Catholicism. Some experts in the field have asserted or wondered aloud if Whitley is a paid government disinformation shill. I’ve wondered that but don’t have anything firm to hang it on beyond a curious possibility. He’s been gracious in allowing me personally to post from his website on FR.

Linda Moulton Howe began as an investigative reporter and soon in her career ended up producing an award winning video report on cattle mutilations. From there she became a world renowned expert on “High Strangeness.” I HAVE TALKED WITH LINDA at some length face to face. And, I’ve corresponded with her a few times. She has interviewed relatives and also childhood church friends of mine on the topic. He also graciously allows me, personally, to post from her website on FR.

Her website is here:

I don’t remember how Timothy Good got into it all. His Wikipedia article is here:

< A HREF=”http://en.wikipedia.org/wiki/Timothy_Good”> http://en.wikipedia.org/wiki/Timothy_Good

Musical career

Good's career as a professional violinist began in 1963 when he won a place with the Royal Philharmonic Orchestra. He played for fourteen years with the London Symphony Orchestra, and went on to freelance with a number of other notable orchestras, including the English Chamber Orchestra, London Philharmonic Orchestra and the Philharmonia Orchestra.

He has also freelanced as a session player for television dramas, commercials, feature films, and recordings with pop musicians. Among those he has recorded for are Phil Collins, Depeche Mode, George Harrison, Elton John, Paul McCartney, Rod Stewart, and U2.

[edit] Ufological career

In addition to his background in classical music, Good grew up with a strong interest in aviation and space which became an interest in UFOs in 1955 after he encountered the writings of Major Donald Keyhoe. In 1961, after reading a book by U.S. Air Force intelligence officer Captain Edward J. Ruppelt, Good began conducting his own research into the UFO phenomena, eventually becoming a well known authority on the subject.

After the end of the cold war, and the collapse the Soviet empire, Good became the first Western Ufologist to be interviewed on Russian television. He was also invited to the Pentagon in 1998^{[citation needed]}, and at the headquarters of the French Air Force in 2002^{[citation needed]}, to discuss UFOs and other related matters, and has acted as consultant for several U.S. Congress investigations.^{[citation needed]}

Timothy Good is probably best known among ufologists for his ground breaking book "Above Top Secret" which is an eye-opening look at the structure of sensitive top secret info that is kept under wraps in various Governments around the world. According to ufologist Timothy Good (in his books Alien Liaison and Alien Contact), after Jackie Gleason's death his wife reported that one day in 1973 Gleason had come home extremely shaken. He confided to her that because of Gleason's interest in UFOs, U.S. President Richard Nixon, who was a friend of his, had arranged for him to view bodies of extraterrestrials at Homestead Air Force Base, Florida, under conditions of extreme secrecy. Gleason had found the experience very troubling.

[edit] Books

George Adamski, The Untold Story (with Lou Zinsstag) (1983)
Above Top Secret: The Worldwide UFO Cover-up (1987)
Alien Liaison: The Ultimate Secret (1991)
Beyond Top Secret: The Worldwide UFO Security Threat (1996)
Alien Base: Earth's Encounters with Extraterrestrials (1998)
Unearthly Disclosure: Conflicting Interests in the Control of Extraterrestrial Intelligence (2000)
Need to Know: The Military and Intelligence Reports That Prove UFOs Exist (2006), also published as Need to Know: UFOs, the Military and Intelligence (2006)

I have talked with Timothy Good face to face at some length. He strikes me as a top flight researcher and is rather thorough, meticulous, objective, British precise etc. He seems to hold a lot of conclusions tentatively. He also seems to be rather skeptical that the critters are going to ultimately be benign or good vs evil. I respect him a lot.
Stanton Friedman’s professional life was as a physicist working to miniaturize nuclear power plants. There’s been a lot of speculation that a miniaturized nuclear plant has ended up powering some of our back engineered UFO craft. Though others insist they get power from zero-point quantum mechanics . . .
Stanton wandered into UFO’s via a book—I think that he saw at an airport or some such. He is quite a humorous and wry friendly curmudgeonly sort of person who shreds naysayers with ease. He has tons of facts at his fingertips. He doesn’t deal with stupid questions overly graciously. It has been a fun challenge in my several face to face chats with him to think of questions that will trigger more than a one sentence reply by him. I have been increasingly concerned that he seems to clearly be on the side of the CRITTERS AS SAVING US FROM OURSELVES mentality.
And, he is another—particularly with his security clearance history who could plausibly be on the government payroll as he wanders around regaling audiences with his wit, facts and humor. I felt this more this last Symposium when he, for the first time, began to ask some things about me.
He is a particularly meticulous archive researcher. He easily shreds naysayers who typically don’t do much and certainly no thorough and not quality archive research. I enjoy him and like him. He sounds overly globalist oriented in his values on the topic. That’s a bit alarming and disappointing to me.
His website and a wealth of quality docs are here:
http://www.stantonfriedman.com/

Bud Hopkins began as an artist and ended up in the UFO abduction business because of friends and associates who experienced abductions, IIRC. He went on to get trained as a hypnotist and to help hold support groups for abductees.
His website is here:
http://www.intrudersfoundation.org/

I have not interviewed nor met Bud Hopkins. He does seem to be a reasonably good researcher. I think he has bought the deception that the critters may be benign or good. I don’t think a lot of the carping about his skills etc. is that warranted. He’s done a lot toward helping all of us understand the whole mess better.
Paola Harris is another top quality researcher that I’ve met and talked with face to face informally. She rarely owns a personal opinion preferring to let her interviewees tell their stories without her personal opinions intruding into their story. She has had incredible access to Vatican experts on UFO’s.
She strikes me as incredibly high in integrity. She is thorough and excellent at drawing facts and good descriptions out of interviewees. She’d have made a good psychologist. I don’t recall how she got into the UFO field. She seems to have tentatively somewhat leaned toward the critters are helpful, possibly saviors or benign. She does realize that they may be quite evil. She does realize that the globalism thing can be evil. I think she hopes against hope that is not true.
Her website is here:
http://www.paolaharris.com/home.htm
Last I saw her, she seemed to have lost a lot of weight from her website pics. She spends a lot of time here in the States and in Rome. She has helped popularize the term “exopolotics.” One of the now deceased Vatican experts was a near neighbor of hers in Rome and they often ate together and talked over the topic at great length. I would trust her assertions about the Vatican and UFO’s totally.
I think that’s a fair representation of many of the top flight experts in the field. Most of their expertise in the field came from decades of working first hand with first hand experiencers and/or government, military, government types who would confide in them.
4. If this is a plan to deceive mankind, could the experts themselves be deceived?
Certainly some seem to be deceived in buying into the globalist perspective on the critters . . . as our saviors saving us from ourselves etc. etc. etc.
Guy Malone contacted ALL the famous experts in the field and asked them if they had any cases where the Name and Blood of Jesus were used to stop abductions or prevent abductions. 100% of them had such cases. They refused to discuss it unless he would protect their identity and not disclose such on an individual basis. I don’t think any of them would tell him why they would not admit such cases nor talk about such cases.
5. If this is the plan to bring us into a one world government, what should we do to prepare?
WALK CLOSE TO GOD. KNOW HIS WORD. ACCEPT NOTHING FROM ANYONE OR ANYTHING WHO/WHICH DOES NOT ACKNOWLEDGE THAT JESUS CAME IN THE FLESH . . . AND THE BASIC DOCTRINES OF THE FAITH. LEARN TO HEAR GOD’S VOICE AND OBEY IT QUICKLY. Scripture says a wise man sees calamity approaching and prepares. Some food stocks and basic survival gear would likely be minimally wise. Things are going to get very rough. Scripture is clear about that.
6. Where can we find protection?
ONLY IN THE ARMS OF FATHER, OF JESUS. God has promised to never forsake us, never to leave us and to take us to be with Him. Whether that’s by martyrdom or rapture or whatever . . . may be of little consequence in the final analysis. Certainly we should learn some spiritual warfare basics and walk each day clothed in the Helmet of Salvation, breastplate of truth . . . etc. from Galatians IIRC.
It seems like I left some things out I had in the first effort but I think this is a fair answer to your questions. Please feel free if you want elaboration on something.
Thanks again for the honor of your questions.

Beautiful, thanks!

OOOOOPS.

GUY MALONE OF

HTTP://WWW.ANCIENTOFDAYS.NET

AND

HTTP://WWW.ALIENRESISTANCE.ORG

purported videos through telescope of large craft . . .

http://www.abovetopsecret.com/forum/thread614694/pg1

http://travel.webshots.com/photo/2575569940030272744QNwsxd

Yikes, I’d be afraid the Aliens would take one look at our “official contact” person and open fire on us. They might have been expecting Jeri Ryan as “7 of 9”!