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factors or even allow them in to the level of serious consideration. One supposed it was only fitting that such paragons of the scientific worldview (as both Fowler and Hynek seemed, self—appointedly, to consider themselves) had been forced to concede a certain autonomous reality to events they were professionally trained to discount; and then, as in the case of Fowler having been "converted" to a type of vision conceivably identified and properly valued at the outset in the absence of "scientific" prejudice, become a veritable ~ 1 ef -e evangel for same. As in all cases where the doctrinaire Western Weltanschauung is at work, there need not have followed so reactively whole—hearted an embrace of that which (after all) sti// had to prove itself on its own psychic grounds, had there not been such unnatural resistance toward it in the first place. As in a// matters that are ultimately "spiritual", the greatest coquettes seem to make the biggest converts...It helps too that Fowler seems to have found out, in the meantime, that his scientific and thus "neutrally—distanced" participation in all this was due to a factor greater than chance, having been himself apparently abducted on an ongoing basis since childhood! (Suddenly all the things we're unable to accept, become eminently understandable and full of value in their own right.) So what was this Spiritual business they were here to bring? Truth to tell, to this day neither Fowler, the Lucas or any of the other investigators seemed able to make heads—or-tails of the great "spiritual" events to which the retrieval-memories testify. There are in the Andreasson books of course, copious accounts of seemingly dreamlike events most of which insist upon retaining an irreducible physical factor so that even for the esoterically hip they've resisted easy analysis into "astral" style experiences of the conventionally disembodied type. On the other hand, despite their peculiar admixture of quasi-technological atmospheres (Betty is "taken" to most of these fairy tale scenes in radiant—light craft of roughly hardware description) they do have an identifiably spiritual, even 70 religions component. Voices implying that they are "God", "Jesus" or at least on intimate terms with both, resonate through the space of her experience from time to time. She is floated through an awesome Crystal, has an encounter with a gigantic Eagle the Intensity of which seems literally to burst from within her own cells as It approaches; she's shown glass—like creatures that spring to fleshly life upon the touch; she's taken up to and beyond a Great Door where she has an indescribable encounter with That only referred to as the One... The investigators therefore gather cumulative good reason to suspect that they're confronting something having very much to do with the nature of Being and of the creation altogether—over time they are no longer fixed to the science-fiction notion of simply encountering "advanced technological worlds". Rather they remain in a baffled state which they suitably define as a "suspension of incredulity" in order to go on. The nature of the Andreasson encounter with the Crystal, Eagle, Door etc. was explained according to Initiated interpretation in the August '89 T—Bird; the same article was more generally devoted to laying the foundation of a renewed Natural Philosophy (the proper field of "science") in which the character of such astro—physical experiences could be understood in the larger context of the densities, and the variable alignments of the compositional planes—of—being belonging to the densities. It was in these pages that the nature of the activities reported in the Andreasson papers was first characterized, given the sufficient context of Initiated un— derstanding so as to begin drawing all such similar reports into overall focus. 146 T-Bird_Vs_The_Flying_saucers.htm Correcting for Spiritual Parallax