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Many of us will disagree with this rather simplistic and superficial view of social problems, but the point made here is the illustration of a mechanism through which phenomena such as UFO sightings and contacts with paranormal entities can play a role far beyond their local impact. For France at the end of the nineteenth century, as for Portugal in 1917, the apparitions of the mysterious Lady were in many respects social and political turning points, deeply influencing the collective psyche. Another interesting observation concerns the nature of the state of trance experienced by Bernadette. One doctor had decided to expose her as a mental case and performed a fascinating experiment. This man, Dr. Douzous, witnessed a cnadle flame applied to Bernadette's hand for fifteen minutes, measured by his watch. When she finished her prayers he could observe the glow of ecstasy leaving her face. least trace of burning anywhere on it. I then asked the person who was holding the candle to light it again and give it to me. I put it several times in succession under Bernadette's left hand but she drew it away quickly, saying, "You're burning me." I record this fact just as I have seen it without attempting to explain it. Shining Beings Evans-Wentz, who knew equally well the traditions of Tibet and those of Scotland, was one of the greatest students of folklore in this century. After all his life travels he came to California and spent his last years near San Diego, where he befriended the local Indians and diligently studied their culture and traditions. He made some interesting discoveries in California and left many notes in manuscript form. They contain interesting ideas on the relationship between religion and paranormal phenomena. The most interesting theory put forth by Evans-Wentz is a further development of the observation that ancient gods are continued under new names as myths evolve from civilization to civilization. Could it be, he asked, that every land has its own psychic and telluric forces, contributing to the appearance of certain spirit entities, regarded by human beings as gods and goddesses? Could the parallelism between Mormonism and ancient Indian beliefs be an example of such a process? Frank Waters had pointed out before Evans-Wentz that the early white settlers in America had become very closely Indian in spirit and feeling. He writes in Masked Gods: They had confronted here that great psychic entity which was the spirit-of-place, the heart of a new continent. It shattered them completely. But each succumbed in a different way. The vision of God and Jesus experienced by Joseph Smith, the founder of the Church of Latter-Day Saints, was in fact, Evans-Wentz believes, a vision of the Shining Beings (known in other parts of the world as Devas). These Shining Beings appeared to Indians during secret rituals performed on high places or sacred mountains. Thus, the Winnebagos tell of a youth who climbed the mountain, eager to find wisdom. He fasted for twelve days, and a spirit came to him, giving him knowledge and teaching him wonderful words that brought health, welfare, and long life. He came back to his people with a song expressing this newly discovered wisdom, and the song began: Saith the Spirit, Dream, oh, dream again, in the final analysis. I asked her to show me her left hand. I examined it most carefully, but could not find the In to solitude went I And wisdom was revealed to me.