Hidden Truth/Hidden Truth.iso/data/genufo/genufo/alien/main_archive/j_upto_r/meier.txt

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From [e-mail] (Don Allen) Sat Aug 24 21:15:27 1991
Path: aramis.rutgers.edu!rutgers!usc!zaphod.mps.ohio-state.edu!cis.ohio-state.edu!pacific.mps.ohio-state.edu!linac!att!att!fang!tarpit!bilver!dona
From: [e-mail] (Don Allen)
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Subject: FILE: The Meier Case & Its Spirituality
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Date: 25 Aug 91 01:15:27 GMT
Organization: W. J. Vermillion - Winter Park, FL
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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 twords 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 decended
 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 commited.  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 twords the south west, 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 tword 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 twords 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 su
cceed 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 commited 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-prist who knew German, mailed the section he had
translated to Meier, whom he had met in the 1960s.  Later, the translat
or 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 the
ir 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, "the ir 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 i
mplication 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-consistant
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.

EOF

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Don


--
-* Don Allen *-  InterNet: [e-mail]  // Amiga..for the best of us.
USnail: 1818G Landing Dr, Sanford Fl 32771 \X/ Why use anything else? :-)
UUCP: ..uunet!tarpit!bilver!vicstoy!dona  KING George Bush?? Just say NO!
UFO's in commercials....is the GOVT getting us ready for OCTOBER of 1992?