Have you ever gazed up at the night sky and wondered if we are alone in the universe? What if I told you that these questions are intertwined with theosophical wisdom, spiritual enlightenment, and new religious movements? From ascended masters to individuals who believe they are star seeds sent to guide humanity, the connections are more profound and fascinating than one might imagine.

In this episode, we’ll explore the cosmic narrative that weaves together UFOs, theosophy, star seeds, and the enigmatic figures known as the ascended masters within the New Age movement. Prepare to explore a world where science meets spirituality, where the earthly mingles with the extraterrestrial, and where our very existence is part of a grand cosmic dance.

So buckle up, and let’s take a trip beyond the stars. This is a story you won’t want to miss!

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Hello Symposiast! I’m Dr Angela Puca, Religious Studies PhD. And this is your online resource for the academic study of Magick, Esotericism, Paganism, Shamanism and all things occult.

Today, we embark on an exploration of a subject that has intrigued humanity for centuries and has peaked in public interest lately: Unidentified Flying Objects or UFOs and their intersection with religious beliefs and spiritual experiences.

In defining UFOs, we must recognize that these phenomena are not solely confined to potential extraterrestrial life. They encompass any unidentified phenomenon in the sky. While popular culture often focuses on aliens, much of what we perceive as UFOs can be explained as misidentifications or natural occurrences (Bullard, 1987). But there’s more to it; scholars like Denzler (2003) extend the concept of UFOs into the realms of psychology, culture, and spirituality.

In defining UFOs, we must recognize that these phenomena are not solely confined to potential extraterrestrial life. They encompass any unidentified phenomenon in the sky. While popular culture often focuses on aliens, much of what we perceive as UFOs can be explained as misidentifications or natural occurrences (Bullard, 1987). But there’s more to it; scholars like Denzler (2003) extend the concept of UFOs into the realms of psychology, culture, and spirituality.

Historically, UFOs have found interpretations within various religious contexts. From ancient civilizations to the modern era, people have seen UFOs as divine or supernatural manifestations. In our contemporary world, UFO beliefs intermingle with New Age spirituality and even conspiracy theories – as we will see later on in this episode.

Within this fascinating landscape, we find specific UFO religions, such as the Unarius Academy of Science and the Raelian Movement. These groups, alongside others, present a rich and varied tapestry of beliefs and practices.

Our journey today aims to delve into this complex interplay between UFOs and religion, covering history, specific religious movements, abduction narratives, and sociological perspectives, drawing from the profound works of scholars such as Tumminia, Palmer, Partridge, Hanegraaff, Robertson and others. You’ll find all the references in the infobox, as usual.

The history of UFOs and religion is as ancient as our civilization’s first gaze towards the skies. Unexplained aerial phenomena in historical records were often seen through religious or mystical frameworks ). The modern UFO era, however, began in earnest with Kenneth Arnold’s sighting in 1947, igniting popular imagination and coining the term “flying saucer.”

These sightings were not isolated incidents; they became part of our cultural and religious fabric. New religious movements emerged, influenced by the Space Age and existential questions about human origin and destiny. The Aetherius Society, founded in the 1950s, for example, beautifully combined Eastern and Western religious traditions with beliefs in extraterrestrial wisdom.

James R. Lewis’s edited volume “The Gods Have Landed” (1995) provides a fascinating insight into how these movements fulfil similar functions to traditional religious myths. His work contextualizes how post-World War II anxieties and technological advances contributed to the formation of UFO religions.

Let’s turn our attention to UFO religion and spirituality now.

The late 19th century witnessed the emergence of theosophy, a spiritual philosophy championed by figures like Helena Blavatsky. The theosophists spoke of ascended masters, enlightened beings who had transcended the earthly plane, guiding humanity from higher realms. This teaching resonated deeply with seekers, planting seeds for future spiritual explorations.

As the 20th century unfolded, society’s gaze turned skyward, fascinated by the possibilities of space and extraterrestrial life. The phenomenon of UFOs captured imaginations, and in the minds of many New Age thinkers, these mysterious objects became more than mere unidentified flying objects. They became vessels of enlightened extraterrestrial beings, seen as spiritual guides or helpers, working in tandem with humanity for its spiritual evolution.

Parallel to this cosmic fascination, the concept of star seeds began to blossom within New Age circles. Star seeds, believed to be souls originating from other star systems or dimensions, were seen as ancient and wise beings with a special mission. Their role was to elevate humanity’s consciousness, akin to spiritual gardeners nurturing the growth of understanding and compassion.

The interconnectedness of these beliefs formed a spiritual constellation within the New Age movement. UFOs became symbols of advanced wisdom, sometimes even piloted by ascended masters who watched over humanity. Star seeds resonated with theosophical ideas of ancient wisdom and cosmic interconnectedness. The lines between earthly and extraterrestrial, physical and spiritual, began to blur, creating a unique synthesis.

In the mid-20th century, amidst the growing fascination with space and extraterrestrial life, George King founded the Aetherius Society. He spoke of Cosmic Masters residing on different planets, guiding humanity’s spiritual evolution. The Aetherius Society’s followers gathered in prayer and healing sessions, channelling energy to cooperate with these extraterrestrial beings. Their practices, including “Operation Prayer Power,” captured imaginations and provided hope and healing.

People drawn to these beliefs found solace and inspiration in the idea that they were part of a larger cosmic plan. The mystery of UFOs, the wisdom of ascended masters, the ancient lineage of star seeds—all these elements coalesced into a spiritual narrative that transcended the mundane. Books were written, seminars held, and communities formed, each reflecting this cosmic spirituality.

In the eyes of the New Age seeker, the night sky was no longer just a vast expanse of distant stars and planets. It was a canvas on which a grand cosmic story was painted—a story of connection, guidance, and evolution, where human beings were not alone but part of a greater universal dance.

In the seminal work by Heelas, we see how New Age spirituality emphasizes personal transformation and a connection to the universe. UFOs play a part in this spiritual framework, symbolizing higher wisdom or cosmic connection. Many within the New Age community perceive extraterrestrial beings as more advanced entities that guide humanity’s spiritual evolution.

There are also religious movements more directly involving extraterrestrial narratives.

The Aetherius Society, which we have already mentioned, is a classic example of this intersection, it blends Eastern and Western spiritual practices with a belief in advanced extraterrestrial beings who guide human progress. The group’s teachings illustrate how the allure of the unknown and the cosmos can lead to the creation of new spiritual narratives.

Around the same time, the Unarius Academy of Science emerged, founded by Ernest L. and Ruth E. Norman. Through educational classes and channelling sessions, they emphasized spiritual healing, personal development, and a belief in reincarnation. The Unarians eagerly awaited a future mass landing of enlightened extraterrestrial spaceships, crafting vibrant art to express their unique vision.

In France, a journalist named Claude Vorilhon had a life-changing encounter with an extraterrestrial named Yahweh, sparking the creation of the Raelian Movement. According to Rael, the Elohim, an advanced species, created life on Earth. The Raelians’ advocacy for peace, sexual liberation, and scientific progress reflected their commitment to the teachings of the Elohim. They even planned an embassy to welcome their creators back to Earth.

The Church of the SubGenius took a different, satirical path. Founded by Ivan Stang and Philo Drummond, this parody religion worshipped a fictional salesman named “Bob” Dobbs and spun intricate, humorous mythologies involving UFOs and extraterrestrials. Through multimedia art and gatherings, they playfully critiqued religion, conspiracy theories, and pop culture.

Perhaps the most tragic of the UFO religions was Heaven’s Gate, founded by Marshall Applewhite and Bonnie Nettles. Their apocalyptic belief that Earth would be “recycled” led to strict lifestyle rules and preparation for departure via a spacecraft. This millenarian group believed extraterrestrials guided them to a higher evolutionary level, a belief that culminated in a mass suicide when they thought a spaceship was following the Hale-Bopp comet in 1997.

These diverse groups, each with their unique beliefs, practices, and interpretations of extraterrestrial phenomena, reveal the complexity and adaptability of human spirituality. They echo a longing for cosmic connection, a blending of science and faith, and a quest for meaning that reaches beyond the stars.

Sociologically, these groups provide insights into how modernity and technological advancements intersect with existential questions. Psychologically, they often fulfil individual and collective needs for meaning, identity, and community.

Perhaps one of the most intriguing aspects of UFO phenomena is the narratives of abductions. These experiences, replete with themes such as medical examinations and profound existential insights, have become embedded in popular culture.

How do we interpret these experiences? Some see them as real encounters while others, like Jung (1959) and McNally & Clancy (2005), view them as symbolic or psychological phenomena. Some scholars propose a combination of factors to explain these complex experiences.

Within these narratives, spiritual themes often emerge, and researchers draw parallels between them and traditional mystical experiences These experiences also raise ethical considerations, particularly concerning the validation or pathologization of personal experiences.

The contemporary landscape of spirituality has been greatly influenced by the beliefs and narratives surrounding UFO phenomena. And within the New Age movement, UFOs are often seen as harbingers of a new era of consciousness or even as spiritual guides.

Indeed, in the tapestry of New Age spirituality, threads of ancient wisdom, cosmic connection, and extraterrestrial intrigue are woven together, creating a complex and fascinating pattern.

On the other hand, UFO phenomena are also intertwined with various conspiracy theories. Barkun (2003) provides an insightful exploration of how belief in hidden truths and cover-ups connect UFOs with broader conspiratorial thinking.

UFO conspiracy theories often claim that governments are hiding the truth about extraterrestrial contact or suppressing advanced alien technologies (Barkun, 2003). These narratives resonate with a growing distrust in authoritative institutions and a desire to unveil hidden realities.

Robertson (2016) further illustrates how conspiracy theories, including those involving UFOs, reflect deeper sociopolitical anxieties and desires for empowerment. They often challenge mainstream narratives, offering alternative explanations and empowering individuals to see themselves as part of a knowledgeable minority.

As we conclude our journey today, we are left with a rich and complex landscape that interweaves UFO phenomena with religion, spirituality, culture, and societal anxieties.

UFOs might be seen as not just mere objects in the sky but symbols and narratives that resonate deeply with our collective psyche. From ancient interpretations to modern UFO religions, from profound spiritual experiences to challenging conspiracy theories, these phenomena continue to fascinate and perplex us.

The works of the referenced scholars have helped us navigate this intricate terrain. They invite us to reflect on what UFOs reveal about our desires, fears, beliefs, and the endless quest to understand ourselves and our place in the cosmos.

Thank you for joining me on this intellectual exploration. The skies above us are filled with wonder, and the questions they pose are as profound as our very existence.

This is it for today’s video. If you watched until this point, leave me an alien emoji. It seems appropriate, don’t you think?

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REFERENCES

Denzler, B. (2003). The Lure of the Edge. The University of California Press

Hanegraaff, W. J. (1997). New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought. State University of New York Press.

Heelas, P. (1996). The New Age Movement: The Celebration of the Self and the Sacralization of Modernity. Blackwell.

Lewis, J. R. (1995). The Gods have landed: New religions from other worlds. SUNY Press.

Melton, J. G. (1993). Encyclopedic Handbook of Cults in America. Routledge.

Partridge, C. (2003). UFO Religions. Routledge.

Palmer, S. J. (2004). Aliens Adored: Raël’s UFO Religion. Rutgers University Press.

Robertson, D. (2016). UFOs, Conspiracy Theories and the New Age: Millennial Conspiracism. Bloomsbury Academic.

Tumminia, D. (2005). When Prophecy Never Fails: Myth and Reality in a Flying-Saucer Group. Oxford University Press.

Wójcik, D. (1997). The End of the World As We Know It: Faith, Fatalism, and Apocalypse in America. New York University Press.

Uploaded 4 Aug 2023