Nova Religio: The Journal of Alternative and Emergent Religions

Magazine Overview

This document is a review of "The Encyclopedic Sourcebook of UFO Religions," edited by James R. Lewis, published by Prometheus Books in 2003. The review appears in *Nova Religio: The Journal of Alternative and Emergent Religions*, Volume 8, Issue 2, published in November 2004 by the University of California Press. The review was accessed via JSTOR on August 19, 2012.

Book Review: The Encyclopedic Sourcebook of UFO Religions

The reviewer, James R. Lewis, describes the book as a "hefty volume" that "should stand for some time as the definitive work on UFO religions from the point of view of religious studies scholarship." He notes that it is a collection of papers rather than a traditional encyclopedia, covering a wide spectrum of groups and scholarly viewpoints. The book includes papers on the Aetherius Society, Unarius, Heaven's Gate, the Raelians, the Ashtar Command, and Chen Tao. An appendix provides summaries of the first five groups, totaling over a hundred pages. The contributors include Hilary Evans, Mikael Rothstein, Robert Balch, David Taylor, Forrest Jackson, Susan Palmer, Ted Peters, John Saliba, Diana Tumminia, and Charles Ziegler. The reviewer himself contributed the final article, which speculates on the religious impact of extraterrestrial contact.

Interpretations of UFO Religions

Initially, the papers follow a common interpretation of UFO religions as lightly secularized, "scientific" versions of traditional soteriology and apocalyptic beliefs, with the "contactee" functioning as an updated charismatic prophet. However, the collection moves beyond this. Susan Palmer's article, "The Raelian Apocalypse," observes that as apocalyptic expectations have not been met, the Raelian religion has begun to resemble a "Club Med offering New Age therapies more closely than a flying saucer church." The reviewer suggests this observation might also apply to the Aetherius Society and Unarius.

Heaven's Gate and Social Influence

The chapter on "Heaven's Gate" by Balch and Taylor is highlighted for its examination of how an aging apocalyptic group's restlessness and unrealized hopes can be managed by leadership, leading to heightened seclusion and internal discipline. This culminated in the tragedy at Rancho Santa Fe. The authors' comment on the "brainwashing" hypothesis is quoted: "While most sociologists who study new religions dismiss the concept, the history of Heaven's Gate suggests that these scholars may have gone too far in their efforts to downplay the power of social influence."

Unarius and Failed Prophecies

Diana Tumminia's paper, "How Prophecy Never Fails," revisits the classic sociological study *When Prophecy Fails* by Festinger, Riecken, and Schachter, focusing on Unarius. Tumminia suggests that an over-emphasis on a single prophecy and its failure presents a "one-dimensional view of millenarianism" that overlooks the group's complex cosmology and integrated group life. When spaceships failed to appear as predicted, Unarius did not experience disconfirmation but rather reinterpreted the events through its belief system, including karma and the reliving of past life events.

Decline of Public Interest vs. Enduring Movements

The review notes that general interest in UFOs has declined significantly since its twentieth-century peak. However, small, intensive UFO religious movements continue to energize believers, as evidenced by the Heaven's Gate tragedy, the Chen Tao saucer-landing expectations, and recent publicity about the Raelians. The book contrasts observer statements about the smallness of these groups with polls indicating widespread public belief in UFOs. The reviewer calls for greater methodological clarity in distinguishing between intensive and diffuse social movements and understanding how intensive movements can persist among the highly committed even after diffuse public interest fades.

Terminological Clarification: Apocalypticism

The review addresses the use of the term "apocalyptic" in relation to UFO religions. While some writers use it to describe UFO religion, John Saliba questions its application to the Aetherius Society's worldview, particularly if "apocalyptic" strictly implies an eschatological scenario foretelling the imminent end of the world. The reviewer argues that the term can be appropriately used for sudden, tremendous changes involving celestial signs, supernatural intervention, and a passage to a glorious new age, even if it doesn't involve a literal end of the world. This broader definition aligns with the dramatic eschatologies of many intensive UFO religions, which verge on the apocalyptic.

Historical Connections and Eschatology

The reviewer points out that the connection between religious UFOism and Spiritualist mediumship, prevalent in the 1950s, is not sufficiently explored in the volume, though the link to the I Am movement and its Ascended Masters is mentioned. He observes that intensive UFO religions, like the I Am movement, tend toward dramatic eschatologies. The expectation of going through "apocalyptic" tribulations together fosters a more closely-knit group than those focused on benign prophecies.

Sociological Significance and Recommendation

As Melton and Tumminia suggest, the intensive nature of these groups provides greater toughness against a skeptical world, enabling them to survive longer than widespread but diffuse public belief in UFOs. The reviewer concludes that, regardless of the subjects' survival, the sociological studies presented in the book are important as models of the art and for understanding new and minority religious groups. Despite its price, "UFO Religions" is recommended for all major sociological collections.

Recurring Themes and Editorial Stance

The recurring themes in this review revolve around the sociological study of UFO religions, the evolution of their interpretations, the handling of failed prophecies, and the concept of apocalypticism within these movements. The journal *Nova Religio* appears to maintain a scholarly and critical stance, presenting diverse perspectives on alternative and emergent religious phenomena from a religious studies viewpoint. The review itself adopts a critical yet appreciative tone, acknowledging the scholarly contributions of the reviewed book while offering nuanced observations and suggestions for further research.