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UFO CONTACTEE
The Meier Case & Its Spirituality
By James W. Deardorff
Jim Deardorff is a retired professor (emeritus) from the
Department of Atmospheric Sciences at Oregon State University in
Corvallis, Oregon, a former senior scientist at the National
Center for Atmospheric Research in Boulder, Colorado, and a
fellow of both the American Association for the Advancement of
Science.
In the 1980s his interest shifted towards study of the
UFO phenomenon, and in 1986 he retired early in order to study
the Meier case and its implications. Since then, he has devoted
nearly full time toward becoming a New Testament scholar in order
to better investigate a document discussed in this article: the
Talmud Jmmanuel. His upcoming book on the subject, Celestial
Teachings: The Emergence of the True Testament of Jmmanuel
(Jesus) will be available this year from Blue Water Publishing.
(See resource list following article.)
* * * *
Among those who investigate UFO cases, the Meier case is
well known and needs no introduction. Among others, if it is
known at all it is most likely because of the book Light Years by
Gary Kinder, which became available to most bookstores in 1987.
Eduard Meier is a 52-year-old Swiss citizen who reported that his
main series of UFO contacts commenced in 1975 from human-looking
beings; they told him they came from the Pleiades in certain UFO-
like craft which they call beamships. For the Cherokees,
Navahos, and Incas, who claim to be descended from sky-gods who
came from the Pleiades, this possibility might not seem too
surprising.
From 1975 until 1978, Meier was contacted by one of
several Pleiadeans, usually through mental telepathy, in order to
arrange a time, usually late at night, to have face-to-face
contact meetings. These meetings occurred about once every ten
days, on the average, but only after Meier had successfully
reached the contact point unaccompanied by others. These
contacts were held in the hills several miles southeast of
Zurich, with the contact discussions on most occasions taking
place right in the Pleiadean's beamship. Meier's primary
contactor was a Pleiadean woman who gave her name as Semjase.
The topics of the conversations raged all over, from small talk
to science and history to spirituality. After the first several
contacts, during which Semjase had much to tell Meier about why
he had been selected, he was allowed to ask her numerous
questions.
Interspersed with these contacts, the Pleiadeans supplied
Meier with 19 daytime occasions, in 1975 and 1976 and again 1981,
on which he could photograph from one to four of their space
craft at a time. This was for support of the reality of his
contacts when describing them to others. As a result, he ended
up with a collection of over 500 color photographs of their craft
hovering both near and far, and sometimes partially eclipsed by
branches of a foreground tree. On six of these occasions he also
had an 8mm movie camera along with him with which he obtained
movie-film sequences. All this was far too much for most
ufologists who learned of it; first the European UFO
organizations and then the American ones, by the late 1970s and
early 1980s, roundly rejected the case, declaring it must be a
hoax.
It was an American investigative team headed by Wendelle
Stevens, a retired Air Force colonel, which looked into the case
in greatest detail, from 1977 on. Stevens and his associates
found all kinds of evidence of genuineness in the photographs,
and no evidence that a hoax had been committed. They could find
no means available by which Meier could have faked the objects in
the photos (which in many instances could not possibly have been
small models close to the camera, as we shall see); nor could
they find any means by which Meier could have faked the photos
themselves, and no financial means by which he could have paid
others to achieve these ends. There are also some two dozen
secondary witnesses who support the authenticity of the case --
people who, for example, saw UFO lights at night or dusk just
before or after Meier attended a contact meeting, and others who
photographed peculiar circular areas of grass depressed into a
counterclockwise swirling pattern, on the day after a contact
meeting, at spots where Meier reported Semjase's beamship had
hovered close to the ground. (The grass would continue to grow
out horizontally for weeks afterward, rather than growing
vertically or dying.)
There are four named witnesses who saw Meier
"materialize" once in their midst just after a contact meeting,
and one of them witnessed the same on a second occasion.
According to Meier, this was done through the use of Pleiadean
technology, when the beamship was hovering invisibly nearby.
The first book to support the case, written by Lee and
Brit Elders, and Tom Welch -- members of Stevens' investigative
team -- appeared in 1979 and was like an annotated photo-album.
In addition to large blow-ups of many of the color photos, UFO...
Contact from the Pleiades, Vol. 1, included some quotations of
what Semjase and other Pleiadeans had told Meier. In 1983 they
came out with Vol. 2. In between, Stevens authored his own book
on the case giving voluminous details -- a book now out in print,
as are Vols. 1 and 2.
One of Meier's photos, the "sun-glint" photo, is shown
above right (not available for this article, please refer to "UFO
fro the Pleiades, by W. Stevens," page 436, picture #174) .
According to Stevens' data, the photo was centered toward the
southwest, so that the setting sun, on March 29th, 1976, would
have been off to the right of the photo. The foreground is in
the shade, but golden rays from the sun are clearly visible in
the original color photograph, reflecting off the hovering
object's upper right side in two streams extending down across
the object's facing underside. Since the tree which is
apparently in front of the object is in the shade, along with the
rest of the foreground, the object must have been somewhat more
distant in order to have intercepted the last rays of light from
the sun. It must then have had a diameter close to what Semjase
told Meier -- about 23 feet. The tree could not have been a
model, since Stevens has a picture of it taken a year and a half
later when it was in leaf.
Another point of reality in this photo is that the
reflected golden rays, made visible by the smog often present
over much of Europe and especially just east of Zurich, should
not have been visible if the object had been a small model up
close to the camera, even if the foreground had been illuminated
by the sun. There would not then have been enough viewing
distance through the sun's rays to render them visible, unless
the smog had been do dense that the hills in the distance would
have been obscured.
The second photo shown (opposite page, top left [not
available for this article, please refer to "UFO from the
Pleiades," page 383, picture #66]) is from a series in which the
beamship posed on various sides of a fir tree. Two professors of
the forestry at Oregon State University to whom I showed some of
these photos had no difficulty identifying the tree as a mature
abies alba (European silver fir). Hence it could not have been a
model tree, with a model UFO attached. Soon after Meier took
that series of photos, the tree top turned brown, as often been
noticed on other instances when the UFO came too close to some
vegetation. Still later, the tree disappeared, and when Meier
quizzed Semjase about this, he was told that they had "changed
its time." Thus, that the tree no longer exists in the here-and-
now as continuing evidence by which the UFO's diameter might be
judged. Supporters of the Meier case can look upon this as an
indication that these Pleiadeans feel a responsibility toward
living things with which they interact, while detractors ignore
the reality indicated by these photos because they feel that it
should not be possible for any alien civilization, no matter how
far advanced over us, to perform such an act.
The more photographs Meier accumulated, and the more his
experiences with the Pleiadeans came to the attention of
ufologists, the more incredible his case appeared to them. It
became evident that if the case were genuine, it would mean that
these alleged extraterrestrials, or ETs and those aliens
responsible for more "ordinary" UFO sightings worldwide,
presently have a covert strategy of dealing with us -- one which
never provides enough evidence to satisfy scientists and
skeptics, but nevertheless lets their presence and some of their
capabilities be known to others who are able to accept their
potential reality. If they have such a strategy, it would mean
that such ETs are more experienced than we, are at least as smart
or smarter, and have some sort of ethical code designed not to
send our civilization into a sudden culture shock. Such
conclusions are not yet acceptable to most ufologists, hence very
few of them pursued the case far enough to learn what it was the
Pleiadeans had told Meier. Of those who did, some were offended
to learn that the Pleiadeans espouse a spiritual philosophy which
is largely at odds with Judeo-Christian concepts. This only
fueled their hostility towards the case.
It was early in his life that Meier was first contacted,
via telepathy, by a Pleiadean male. But in his twenties his
contacts were taken over by a female who said her race was a
close collaborator with the Pleiadeans, and from another
universe. Only in the last couple of decades have some
scientists postulated the existence of multiple universes.
However, the thought that there could ever be any communication
or travel between universes is entirely unacceptable by today's
science. The thought that any one human could be selected out
for such contact is equally unacceptable.
It has been found that many of these abduction victims
had been subject to recurring UFO incidents, often dating back to
childhood, so that it is now becoming evident to most ufologists
that ETs do single out particular people upon whom they wish to
experiment, or with whom they wish to communicate. Still, if
certain subjects are supplied with extensive messages from the
ETs, while not being treated as traumatically as are the
abductees, they are considered to be frauds unworthy of study by
the UFO organizations. Hence, the contactees, like Meier, remain
mostly ignored.
During some of Meier's early ET experiences, in the 1950s
and 1960s, he was urged to learn all he could, through first-hand
experience, about Earth's various religions. This he did in
travels to India and the Mideast, and by the mid-1970s he was
prepared for the spiritual philosophy to which the Pleiadeans
educated him. It is a philosophy emphasizing the immortality of
the individual spirit or soul, and its purpose in life of
learning -- learning even when it means making mistakes and
learning from the mistakes. The learning goes on in successive
lifetimes, or reincarnations, over which time the soul gradually
evolves and accumulates memories and knowledge normally
unavailable to us except as feelings of conscience. Their
philosophy also involves living in harmony with nature, avoiding
stripping a hospitable planet of its resources, avoiding
pollution of the environment and over-population, refraining from
nuclear industries and armaments, and avoiding excesses and
extremes. They stress the holistic approach, and the bringing
together of logical reasoning and physic power. Needless to say,
these Pleiadeans take a dim view of the adverse treatment by
governments and institutions of Earth's peoples and environment.
Now, all of this represents concepts common to many other
ET contactees' messages, concepts common to the New Age movement,
and concepts common to the Amerindian heritage. Partly for this
very reason, ufologists have tended to reject it all as too banal
to be worth study. They can also point to various
inconsistencies between different messages allegedly stemming
from ETs, and to apparent absurdities within some of the
messages, as reasons to dismiss all contactees. Instead of
studying the communications openly to attempt to learn why they
may possess certain puzzling aspects, ufologists reject the
messages by assuming that if they contain anything other than the
truth as 20th century science knows it, the messages must
represent hoaxes or the result of misguided imaginations. One
reason for this behavior is that if they treat these messages
seriously, they fear ridicule from scientists whom they are
trying to woo into the field of ufology. They greatly fear the
possibility of being taken in by some giant hoax, even if they
cannot begin to explain how such a hoax could have been carried
out. And they fear the criticism of scientists sympathetic to
CSICOP (Committee for the Scientific Investigation of Claims of
the Paranormal) if they adopt a stance that the claims of any
genuine contactees ought to involve aspects of an advanced
technology totally beyond our understanding.
The Meier case stands out from all the other contactee
cases and their messages, however, in being the only one supplied
with very extensive photographic evidence in support of its
overall reality. Hence the fear of being taken by a hoax is
greatest of all for this case. Yet, interspersed in Meier's
evidence are ambiguities and unexplained oddities which can keep
skeptics satisfied that their criticisms are justified. This
would again seem to be part of an ET strategy, if the ETs possess
a level of ethics which forbids forcing their views upon the
majority of a planet's population. Meier's contact notes, as
well as many other contactees' messages, do profess this
philosophy of non-interference on a societal level. The strategy
will succeed as long as skeptics and scientists insist that all
of a UFO witness's testimony and all of a contactee's evidence
must be proven genuine beyond any reasonable doubt; failing this,
the witness is declared mistaken and the UFO contactee guilty of
a hoax or hallucination.
Gary Kinder's 3-year investigation of the Meier case,
leading to Light Years, confirmed among other things that Meier's
35mm color film had indeed been processed through normal
commercial channels. Kinder was also able to obtain further
opinions from scientists and technicians to the effect that
either the objects were truly hovering in the distance, or Meier
was an extremely clever hoaxer. Analysis of certain metal
samples Meier claimed to have been given him by Semjase, and of a
sound-track recording Meier had taken of a beamship while is was
hovering invisibly, produced similar statements supporting their
strangeness and seeming impossibility of hoaxing. However, the
UFO organizations had long since committed themselves to
debunking the case, and since Kinder was not himself either a
ufologist or a photographic technician, his positive findings
made no visible impact upon the UFO organization leaders.
Certain aspects of the case seemed too incredible for
Kinder himself to accept, and he was not interested in its
spiritual side. Thus, he failed to even mention what is perhaps
the most remarkable feature of the case. It is a document,
called the Talmud Jmmanuel (TJ), a translation of which fell into
Meier's possession in the early 1970s, and which reads as if it
is the original writing of the teachings of Jesus. The original
ancient document is said to have been written in Aramaic, but to
have been destroyed by those who felt threatened by its
existence. Before its destruction, however, the translator, a
Lebanese ex-priest who knew German, mailed the section he had
translated to Meier, whom he had met in the 1960s. Later, the
translator was killed by an assassin for his efforts. Meier, in
turn, was told by Semjase that this was Earth's most important
writing, and that he should distribute it to interested and
sincere parties. According to Meier's contact notes it was no
accident that while in the Mideast he met the man who the
Pleiadeans had prompted to locate the TJ, and became its
recipient.
The TJ would seem to represent the logia, or sayings of
Jesus, which the early second century bishop, Papias from
Caesarea, had in mind when he wrote "Matthew compiled the logia
[of the Lord] in the Hebrew language, and each interpreted them
as best he could." Scholars have been pondering the meaning of
this sentence ever since, with the early 20th century theologian,
Burnette Streeter, suggesting it might mean that these logia had
no authorized translation. This in turn would imply that they
had been heretical, and required heavy editing by the Christian
scribe of Jewish background who attached Matthew's name to his
new gospel.
Meier learned from the TJ's translator that the document
did not make its way to the Palestine area until around the turn
of the first century, when a copy embedded in resin was buried in
the Jerusalem area, to remain there for about 1900 years, while
another copy (or the original) apparently found its way to the
early Christian church to form the basis of the gospels.
The TJ is briefly mentioned in the chief booklet
disparaging the Meier case, one written by Kal Korff, once a
young associate of the ufologist William Moore. However, none of
its remarkable aspects were noted, perhaps because of its
heretical contents, or because of the intention to debunk the
case. The TJ explains most of the outstanding questions which
have plagued Christian scholars for centuries, but in a manner
much more creative than one would expect from any hoaxer or group
of New Testament scholar-hoaxers. Its emphasis on the "power of
the spirit" can explain why the Gnostic movement suddenly
flourished in the early second century. From it one can deduce
interesting relationships between the Gospels of Matthew and
Mark, and their origins. About 21% of its content is very
similar to that of Matthew, another 23% is recognizable as having
parallel passages to those in Matthew, but with different
meanings, and nearly all the rest is fresh material -- mostly
heretical from a Christian viewpoint. An example of the latter
is this TJ verse:
There is no eye that is equal to wisdom,
no darkness equal to ignorance, no power
equal to the power of the spirit, and no
terror equal to spiritual poverty.
Here, and elsewhere in the TJ, "spirit" refers to the individuals
spirit.
An example of a minor difference between verses of
Matthew and the TJ is:
Matthew 13:54
and coming to his own country
he taught them in their synagogue....
TJ 15:68
And he came into his father's city,
Nazareth,
and taught in the synagogue....
Few scholars even know that this verse of Matthew has
been criticized, three years after the TJ came out in print, for
not naming Nazareth explicitly, as if the compiler of Matthew did
not wish to name the town which once rejected Jesus. Also,
"their synagogue" has been criticized as reflecting the later
viewpoint of a writer or scribe at a time when the split between
Judaism and Christianity was still taking place. The TJ suffers
from neither criticism.
Meier's very limited school education does not lend
itself to the hoax theory here. His schooling did not extend
past about the seventh-grade level, due to his ET contacts as a
youth. He is thus an extremely poor candidate to be a hoaxer who
could contact biblical scholars and bribe them into writing a
gospel which creatively solves a host of New Testament problems.
An example where the verses are similar but the messages
are quite different is:
Matthew 5:3
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
TJ 5:3
Blessed are they who are rich in spirit
and recognize the truth, for life
belongs to them.
Scholars of Matthew have had trouble with this verse for
many decades, arguing that "poor in spirit" must mean either poor
in material possessions or humble. The implication from the TJ
is that the compiler of Matthew preferred "poor in spirit" as a
condition which would encourage followers of the new religion to
accept its teachings rather than rely upon one's own knowledge
and conscience. The TJ similarly avoids some 180 other
criticisms of Matthew which various New Testament scholars have
made, some of them only after 1978, and another 60 criticisms
which can be deduced in hindsight.
In the TJ, Jesus bears the name Immanuel (but spelled
with a J), with Paul implicated as the man who assigned the name
"Jesus" in order to support his theology of "God saves us from
our sins," which the Hebrew-derived name, Jesus, implies. Now,
Paul also taught resurrection, while Jmmanuel teaches
reincarnation, amongst many other things in the TJ. It is
interesting that Paul had been a Pharisee before his conversion
on the road to Damascus, and that the Pharisees had believed in
resurrection after death (not reincarnation) since about the
first century B.C. This, combined with several passages within
Matthew which suggest that Jesus or his disciples had been
discussing reincarnation, lends much the plausibility to the TJ
text and its implication that the earliest writings upon which
the gospels are based received very heavy editing around the turn
of the century, some 50 years after Paul's interpretations had
taken hold.
One concept in Matthew's gospel which is to be found in
the TJ is the value of striving for righteousness. An even more
important one is the Golden Rule: "Do unto others as you would
have them do unto you." The Golden Rule bears a close
relationship to cause and effect, and to karma, which inevitably
accompanies the concept of evolution of the soul, which Jmmanuel
taught.
It is interesting that the concept of reincarnation has
arisen from observations quite independent of any religious
teachings. Data have been accumulating in the files of those
psychiatrists who have carefully studied childhood cases of the
"reincarnation type." In these cases, of worldwide distribution,
an occasional child, usually between ages of two and six, will be
noticed by parents or relatives to talk spontaneously at times as
if he or she were actually someone else. Often the child makes
enough statements so that the "someone else" can be identified
beyond reasonable doubt as a particular person who had died some
years or months before the birth of the child in question. Ian
Stevenson, author of cases of the Reincarnation Type (four
volumes published between 1975 and 1980), has over a thousand
"solved" cases of this nature in his files, along with a
comparable number of unsolved cases. After the child exceeds an
age of from six to ten, the past-life memories generally fade
away.
In most contactee cases, not just with the Meier case,
and apparently with a large proportion of abductees as well, the
subject, as a result of his or her UFO experiences, ends up
believing in the reality of reincarnation. This phenomenon has
close links to the prevalent belief of reincarnation within the
New Age movement. Of course, it is also an old belief having
been part of many cultures including various Native American
peoples, such as the Lenapes of Delaware and New Jersey, the
Hopis, the Pueblos, and Eskimos -- especially the Tlingets of
southern Alaska -- and of many South Pacific Peoples.
The TJ bears a direct relationship to the UFO phenomenon.
For example, the voice at the baptism of Jmmanuel in the Jordon
River comes from the "metallic light" into which he enters and is
then taken away for intense education for forty days and nights.
While the TJ's text is largely unacceptable to both Christianity
and Judaism, it cannot be discussed or examined openly by Western
scholars whether they are Christian or not because of such UFO
aspects. Furthermore, since its alleged Aramaic version was said
to have been destroyed, the TJ translation can be quickly
dismissed on the grounds of lack of hard evidence by any who do
examine it only cursorily. Thus, it is nothing that any skeptic
with fixed opinions need feel threatened by.
The TJ adds another dimension to the Meier case.
Detractors already must assume that Meier was skilled in the
rapid writing (without making any revisions) of voluminous
conversational novels which read like self-consistent and very
interesting contact notes, that he had collaborators exceedingly
skilled in fake photography with access to very expensive
equipment, and that he had great magical talents with which to
deceive secondary witnesses. With the TJ, they must also assume
that he had gained access to the services of one or more apostate
New Testament scholars who were very knowledgeable and creative.
All this they must assume he accomplished with no money available
by which to reimburse the unknown accomplices. It is clear that
if Meier and his evidence are not taken at face value, he would
have needed several accomplices to obtain even less credible
photographs of hovering UFOs than he has -- perhaps ten or
fifteen accomplices by some estimates -- since he lost his left
arm just above the elbow in 1965, and could scarcely have
deployed 23-foot models of UFOs all by himself. If his evidence
is taken at face value, his accomplices were the Pleiadeans.
According to Meier's contact notes, the Pleiadeans were
themselves aided in their Earth operations by several other ET
races working cooperatively with them. However, another ET group
with less power is also mentioned as working against them
whenever they could. In this respect Meier's experiences suggest
that some things never change!
There has not been space to discuss but a fraction of all
the evidence and details which support Meier's photographs and
reports, nor space to discuss but a fraction of the complaints of
critics. One of these complaints is that the Pleiades is an open
star cluster only some 70 million years old -- far too young by
our understanding to contain any hospitable planets. Before the
Pleiadeans had moved to the Pleiades, Meier was told, they had
emigrated from a planet within the constellation we call Lyra.
When Meier asked Semjase about the habitability within the
Pleiades, her reply was too occult to be understandable,
involving mention of a parallel set of "time-shifted dimensions."
This kind of response is of course frowned upon by skeptics.
Although they realize that an alien civilization which can visit
Earth may be many millennia ahead of ours in technology, they
continually revert to the thinking which says that late 20th
century science ought to be able to understand all things
reported by a genuine contactee. Otherwise, they feel, the case
should be rejected on "scientific" grounds.
However, one of the primary complaints -- that if anyone
claims to have had many different occasions upon which he or she,
and scarcely anyone else, was able to take photographs of
hovering UFOs, they should be dismissed as some kind of nut or
egomaniac -- now needs reconsideration by ufologists. Between
November 1987 and May, 1988, a man with the pseudonym of "Ed" of
Gulf Breeze, Florida, was supplied with 18 opportunities to
photograph hovering UFOs of two or three different physical
shapes. Several members of our nation's largest UFO
organization, MUFON (Mutual UFO Network), soon kept a close watch
on Ed's activities, but he kept receiving opportunities to
photograph hovering objects with his Polaroid camera when the
MUFON personnel and others (except sometimes for his wife) were
not around. These UFOs usually seemed to have a base diameter of
from 8 to 15 feet. After Ed's 16th UFO incident, the MUFON
investigators realized that his experiences were ongoing, so they
supplied him with a stereo camera with sealed-in film on February
10th, 1988. However, the hovering object Ed later photographed
with this camera, on February 26th, was determined to have a
length of only 3 to 4 feet, causing detractors to pronounce it a
model.
For better future estimates of the size and distance of
such a relatively small UFO, the main investigators decided Ed
needed a stereo camera system with more resolving power, which
they instructed him how to put together. Then, on May 1st, with
this camera system he photographed a hovering object whose base
diameter was later analyzed, through triangulation, to be about
14 feet, at a range of about 475 feet out over water. The object
had the same crown-like appearance as what Ed had photographed
earlier with his Polaroid camera, in one frame of which three of
them are shown together. After May 1, 1988, it appears that Ed
experienced an abduction event, and though he may seem to be a
contactee with respect to his photographic opportunities, he has
actually been treated as an abductee in all other respects.
The MUFON investigators can see much reality in Ed's
photographs, and cannot come up with any plausible scenario of
how he could have fraudulently manufactured any significant
fraction of the evidence, especially since there are over a
hundred other people in the area who have apparently witnessed
similar UFOs over the same half-year period. Yet, other
ufologists, mostly from other UFO organizations, keep in mind
only the ambiguous aspects of the case and remain very negative
about its reality. It is clear that if the case is no hoax, it
would mean that UFO intelligences have a sophisticated strategy
of dealing with us, and this is still an unacceptable thought to
many. Hence, we see that skeptics who explore a case which
contains some unacceptable aspects, simply dismiss those other
aspects which support genuineness. In a case like this involving
several thousand pieces of data input, they can confine their
attention to the numerous ambiguous aspects without wondering if
the ambiguities might reflect the presence of an advanced
technology. The same apparently holds true for the Meier case.
If the Meier case was meant for educating some segment of
humanity, it would appear that the Gulf Breeze case was meant for
educating ufologists! Should that case ever receive solid
endorsements of genuiness from this country's UFO organizations,
there is likely to be some demand for re-exploring the Meier
case.
In the meantime, it is up to each interested individual
to decide for himself or herself, after obtaining all accessible
information, whether or not the Meier case seems genuine. It is
especially instructive, after thoroughly digesting the data and
photographs within the materials on the case authored by Lee and
Brit Elders, Wendelle Stevens, and Gary Kinder, to access one's
own odds that Eduard Meier could have come up with the extensive
color photographs and other credible evidence in his possession
if he had not received continuing ET help.
For the person who is more interested in a summary of
what is to be learned from Meier's experiences and ET
communications than in the evidence for or against the case, a
quotation from Meier's wife, Kalliope, from Vol. 2 of
UFO...Contact from the Pleiades by Lee and Brit Elders, well
expresses it:
"In June of 1976, seven people were waiting with me for
Billy [Eduard] to come back from a contact. He came and said to
us, 'go with me to another point.' We went and waited. It was
daylight and one of the boys told us to look up into the sky. It
was our first sighting in the day. The ship was very big but got
smaller as it rose, and I clearly saw the detail around the top
of the ship. I saw little ports, and the whole UFO seemed to be
light. The children, three other woman and one man saw it too.
There are many lights going across the sky at night and I cannot
be sure what they are, but this I am sure was the ship of
Semjase. I didn't believe it before because I had never talked
about UFO's or seen one. But after this day...I believe.
Now the UFO's are secondary, the information from the
Pleiadians comes first. We have to learn to live together...man
and woman, different countries, different races and different
worlds."
For literature which debunks the Meier contactee case,
write William Moore, 4219 W. Olive St., Suite 247, Burbank, CA.
91505.
For information on video tapes which tell the positive
side of the story, showing some of Meier's photos and movie-film
footage, and especially for the video called "Contact," write Lee
or Brit Elders at Genesis III Publishing, P.O. Drawer JJ, Munds
Park, AZ. 86017.
For information about purchasing the Talmud Jmmanuel,
write Eduard Meier, Ch-8495, Hinterschmidruti/ZH, Switzerland.
For more information about the Talmud Jmmanuel, please
write Blue Water Publishing, P.O. Box 230893, Tigard, OR. 97224,
for the availability of the book Celestial Teachings: The
Emergence of the True Testament of Jmmanuel (Jesus), By James
Deardorff.
For other information concerning this article, please
write the author at the Department of Atmospheric Sciences,
Oregon State University, Corvallis, OR. 97221.
July 6, 1991: UPDATE
The updated English/German version of the Talmud
Jammanuel can be purchased from: Wild Flower Press, P.O. Box
230893 Dept. CT, Tigard, Oregon 97224.
please
write the author at the Department of Atmospheric Sciences, Oregon State University, Corvallis, OR. 97221.
July 6, 1991: UPDATE
The updated English/German version of the Talmud
Jammanuel can be purchased from: Wild Flower Press, P.O. Box
230893 Dept. CT, Tigard, Oregon 97224.
