Vestnik UFO - 2009 No 7

Magazine Overview

This issue of "Vestnik UFO" (UFO Herald), issue number 7, dated July 2009, is dedicated to exploring the complex relationship between ufology and religion, particularly from the perspective of the Orthodox Church. The editor, A. V. Tulin, introduces the theme by noting the often conflicting views between ufologists and the church, and the question of whether ufology itself is becoming a new religion. The issue aims to clarify the distinctions between these two approaches through articles by various authors, including ufologists and representatives of the church.

Articles and Content

"Ufology and Religion" by V. A. Chernobrov

Chernobrov begins by discussing the challenging relationship between ufology and contemporary religions. He references a brochure by Hieromonk Seraphim (Rose) from 1992, which characterized UFO research as a new religion akin to Eastern cults. Chernobrov contrasts this with the ufological principle of "Not a word on faith," emphasizing the scientific basis of ufology, which relies on factual evidence rather than belief. He criticizes certain individuals who, while claiming to be ufologists, promote a "religious" view of UFOs, attributing them to divine intervention or extraterrestrial saviors, thereby discrediting serious research. Chernobrov points out that while some religious figures, like Father Seraphim, associate UFOs with demonic activity, ufologists aim to study them as a scientific phenomenon. He cites Carl Jung's view that UFO sightings can be interpreted as mass psychological phenomena with religious significance. Chernobrov argues that ufology is a scientific direction that investigates the genesis and impact of unknown intelligent life forms, including those associated with UFOs and related phenomena, on Earth's biotechnical sphere and other spaces.

He outlines the negative consequences of human-UFO coexistence, such as injuries, abductions, and changes in psychophysical states. He notes that while 95.6% of contacts result in negative consequences, a small percentage (4.4%) are considered positive, though identifying them beforehand is difficult. Chernobrov criticizes the religious approach for its lack of scientific rigor and its tendency to cling to outdated dogma, contrasting it with the rapid progress of science.

"The Phenomenon of UFOs According to the Teachings of the Orthodox Church" by Priest Rodion

Priest Rodion's article presents the Orthodox Church's perspective on UFOs. He asserts that demonic forces are actively trying to confuse and subjugate modern humanity through a pre-planned scenario. He claims that efforts have been made to erode faith in Christ, promoting humanism, progress, and science instead, while mocking religion. He notes the rise of science fiction literature in the late 19th century, which fantasizes about advanced extraterrestrial civilizations, capturing the minds of people. He then turns to the Bible, stating that it does not mention extraterrestrial civilizations. He interprets biblical accounts of creation as God's work, with no room for other civilizations. He argues that the concept of 'fantasy' is associated with the devil. He contrasts the biblical narrative with the ufological claim of extraterrestrial civilizations, asserting that the Bible only describes the material world, the spiritual world (souls), and the angelic world (both good and fallen spirits).

"The History of the Origin of UFOs"

This section traces the historical presence of UFOs, citing examples from ancient Sanskrit texts where the word "bhash" (demon) also meant "shining," suggesting demons appeared as luminous objects. It mentions descriptions of flying chariots from ancient Indian manuscripts like the "Sanaranagana Sutra-dhara" and technical details of UFOs from the "Mahabharata." It also refers to Chinese chronicles mentioning Emperor Huang-di's flying chariot. The text notes that during the peak of Christianity, UFO sightings seemed to disappear, with only a vague mention in a 16th-century Russian chronicle. However, UFO reports increased significantly in the mid-19th century and during World War II.

"Modern Evidence of the UFO Phenomenon"

This section provides several modern accounts of UFO encounters:

• Los Angeles Air Raid (1942): During an air raid alert, US anti-aircraft batteries fired over 1400 rounds at unidentified aerial targets.
• Kursk Battle (WWII): Both Soviet and German troops reported UFOs during this battle, suspecting them of being enemy secret weapons.
• US Air Force Statement (1953): A US Air Force representative stated they had a large number of reports of flying saucers and took them seriously due to the loss of people and aircraft attempting to engage them.
• Pilot Apraksin's Encounter (1948): Test pilot Apraksin's aircraft was disabled by light beams from a UFO, forcing him to make an emergency landing.
• Captain Mentel's Death (1948): Captain Mentel was killed when his aircraft was shot down by a UFO near Fort Knox.
• Attica Incident (1956): Two Starfighter aircraft were dispatched to intercept a UFO, which responded with a beam weapon, causing one plane to crash and its occupants to eject.
• Ancesio Bermudez's Encounter (1968): Bermudez signaled a silver object, which flashed in response. He later fell seriously ill and died from gamma radiation exposure.
• Contact near Khushtossyrt (1968): A witness described an encounter with a UFO and a being that took a skin sample and communicated telepathically.
• Policeman's Encounter in Etland (1967): A policeman followed a UFO and was taken aboard by 'humanoids' who conducted an examination and warned him to remain silent.
• Farmer's Abduction in Brazil (1957): A farmer reported being abducted, examined, and having an intimate encounter with a female occupant.
• Anatoly M.'s Encounter (1975): A young artist was taken to a UFO and then to another planet, where he saw various beings, including a deceased neighbor.

The text emphasizes that these encounters often involve psychological manipulation, fear, and physical harm.

"Cases of Contact Between Humans and 'Extraterrestrials'"

This section details specific contact experiences. The first case describes a witness near Khushtossyrt who encountered a UFO and a being that took a skin sample. The witness experienced fear, paralysis, and a sense of lightness. The being claimed to be from a distant star system and that they control Earth. The second case involves a policeman in Etland, USA, who was taken aboard a UFO by 'humanoids' and warned to keep silent. The third case is a 23-year-old farmer from Brazil who was abducted, examined, and subjected to an intimate encounter with a female occupant. The fourth case describes Anatoly M., who was taken to another planet and saw familiar deceased individuals. The article highlights common characteristics of these encounters, including fear, coercion, and nonsensical explanations from the alleged extraterrestrials.

Recurring Themes and Editorial Stance

The recurring theme throughout the issue is the tension and perceived conflict between ufology as a scientific pursuit and various religious interpretations, particularly within Orthodox Christianity. The editorial stance appears to favor a scientific, evidence-based approach to understanding UFO phenomena, while critically examining religious explanations that attribute these events to demonic forces or divine intervention. The magazine highlights the potential dangers and negative consequences of UFO encounters, suggesting that these phenomena are not necessarily benign or indicative of a "higher" intelligence in the way some might believe. There is a clear emphasis on distinguishing between genuine ufological research and what the authors term "ufomania" – a belief-driven, uncritical acceptance of extraterrestrial explanations. The issue implicitly advocates for a rational, scientific investigation of UFOs, separate from religious dogma.

This issue of the magazine 'UFO' (Issue 11, dated 1991) delves into the controversial topic of Unidentified Flying Objects (UFOs) and encounters with 'humanoids,' presenting a perspective that aligns these phenomena with demonic manifestations rather than extraterrestrial visits. The cover headline, 'THE IMAGES OF TEMPTATION OF CHRISTIAN ASCETICS BY EVIL SPIRITS,' immediately sets the tone for the issue's theological and spiritual interpretation of UFO sightings.

The Nature of UFO Encounters and 'Humanoids'

The article begins by citing I. Tsarev and Archimandrite Seraphim Rose, who suggest that UFOs, despite some 'physical' characteristics, are not spacecraft but rather belong to the realm of paraphysical and occult phenomena. The text questions the logic behind frequent UFO landings, the need for constant 'repairs,' and the collection of mundane items by their occupants, labeling these encounters as absurd and meaningless. A hypothesis is proposed that the absurdity is a hypnotic technique to open individuals to psychic suggestion.

Dr. Ball, an American researcher, is quoted as comparing these tactics to Zen Buddhist koans and occult initiation rites, suggesting that the idea of 'visitors from space' serves as a cover for a more complex, hidden reality. Preliminary conclusions are drawn from observations of UFOs and 'humanoid' contacts, noting aggressive behavior, destruction of property, and even fatalities. Cases of physical and psychological abuse, hypnosis, and humiliation are documented. Initial contact often induces fear and shock in humans.

The appearance of 'aliens' is described as varied, ranging from giants to dwarfs, men and women, handsome and grotesque. They are often said to emit a glow, and communication is telepathic. Their stated motive is concern for humanity, but their actions are deemed absurd. A significant observation is the frequent presence of UFOs where bloodshed occurs, such as during military conflicts, and their association with human illness and death. The article then poses the question of whether such beings were known to the ancient Church and turns to patristic tradition for answers.

Images of Temptation of Christian Ascetics by Evil Spirits

This section, based on the lives of saints, provides numerous examples of how demons have tempted and appeared to ascetics throughout Christian history. The text recounts instances where demons appeared as beautiful youths, angels of light, or terrifying creatures like lions, wolves, and giants, attempting to deceive or frighten holy figures. The lives of St. Isaac, St. Anthony, St. Seraphim of Sarov, and St. Nilus of Sorsk are cited to illustrate these encounters.

Demons are described as appearing in various forms to mislead ascetics, including as women, animals, and even as prophets. They employ illusions, visions, and telepathic communication to influence individuals. The article highlights that while demons can cause physical harm and distress, they are ultimately defeated by prayer, faith, and the sign of the cross. The text emphasizes that demons often appear in light or with radiant effects to deceive those who are not spiritually vigilant.

One notable account from the life of St. Nilus of Sorsk describes a boy being abducted by a demon and taken to a remote forest, mirroring abduction scenarios attributed to UFOs. The text also references the writings of Grigory Sinayt and Simeon the New Theologian, who warn against accepting supernatural lights or visions without discernment, as these can be deceptions by the devil.

Comparative Analysis of UFO and Demonic Encounters with People

A comparative table is presented, juxtaposing the characteristics of UFO and 'humanoid' interactions with people against the characteristics of demonic influences on ascetics. Both are presented as aggressive, involving destruction of property, physical harm, abduction, humiliation, hypnotic influence, and telepathic communication. In some cases, both UFO occupants and demons are said to offer healing, though the article implies these healings are ultimately detrimental.

The table lists ten points of comparison. For instance, UFOs are described as aggressive, destroying technology and harming people, while demons are presented as enemies of humanity aiming for eternal damnation, destroying cells and possessions. Both are said to engage in forceful abductions, with UFO occupants taking samples of blood and skin, and demons particularly targeting sinners. Both employ hypnosis and telepathy, and both attempt to establish contact, but can be repelled by firm refusal and prayer. The article notes that while UFO encounters can sometimes lead to healing, demonic healings are short-lived and lead to the soul's perdition.

The True Nature of 'Humanoids'

The magazine asserts that the actions and nature of UFOs and 'aliens'—portrayed as 'saviors' and 'elder brothers'—perfectly align with the demonic method of seducing Christians throughout history. The only change is the outward appearance, the 'mask' adopted by evil spirits. In ancient times, when humanity was more religious, demons appeared with fire and light to impress and be worshipped as gods. In the current, irreligious era, they adopt forms that are more easily accepted, such as 'aliens' or 'wise beings from space.'

St. Ignatius of Bryanskchalinov is quoted, explaining that when humanity deified sin and its leader, the devil, idolatry and demonic influence became rampant. The devil not only ensnared people through thoughts but also engaged in direct communication, making pacts and revealing prophecies through sorcerers. This deception was sustained by false miracles and demonic prophecies.

The Modern Era and Demonic Deception

The article posits that after the coming of Jesus Christ, the struggle between Christians and dark forces intensified. St. Athanasius the Great is cited describing how demons sowed discord among people in the past, but now, with Christians living in peace, demons have turned their attention to direct spiritual warfare. In this era, demons appear in their own hideous forms, as well as in the guise of animals, beasts, and people of various genders and types, but rarely as flying saucers.

In the current 'godless' era, characterized by eclectic philosophy and doubt about God's existence, demons find it more advantageous to appear as 'aliens'—'elder brothers' or 'saviors of humanity.' The rise of science fiction, ideas of extraterrestrial civilizations, and planetary intelligence have prepared modern generations for contact with the demonic world. The magazine suggests that while in earlier times a giant or dwarf-like, glowing being with fiery eyes would be recognized as a demon by a believer, an atheist today would readily accept such a phenomenon as an alien.

Regarding the question of material evidence from UFO encounters (e.g., unusual alloys), the article claims that demons, by their nature, can cause such material changes. It references the life of St. Martiris, where a demonically deceived monk was given a luminous garment of unusual material, which later dematerialized when brought before the saint. The text concludes that in these end times, due to people's disbelief and lack of spiritual discipline, the forces of darkness will gain greater power to tempt humanity, even to the point of bringing 'fire down from heaven.' The numerous, seemingly senseless miracles of UFOs are presented as evidence of this.

UFO Contactees

The magazine identifies a growing number of 'contactees' who claim to have regular communication with 'aliens' and act on their instructions, serving a 'world reason' that deceives humanity. These individuals are described as mediums or obsessives through whom evil spirits influence people. Several examples are provided, including a woman named Svetlana, a former ice ballet performer who claims to receive information from 'cosmic guest' Ashtar Sheran, who is presented as a universal teacher and messiah. Svetlana's story illustrates how a person distant from Christian faith can become susceptible to demonic influence through encounters with 'glowing beings' and subsequently develop occult abilities.

The article analyzes Svetlana's narrative, suggesting that her initial encounter with a 'glowing being' in a train was a demonic temptation. Her subsequent interest in Eastern teachings and astrology further opened her to occult abilities. The magazine asserts that Ashtar Sheran is a false messiah, or Antichrist, and that the goal of these 'aliens' is to foster 'spiritual development' in an occult sense, preparing people for the arrival of this figure.

It is noted that the name 'Ashtar' is linked to ancient deities like Astarte, associated with war, hunting, and sensuality. The article criticizes the widespread promotion of such figures by media outlets, which have opened their doors to 'contactees,' psychics, astrologers, and yogis.

Another contactee, Nikolai Potapov, is mentioned, who states that the initiative for contact comes from 'them' and that they carefully select individuals, often those not intellectually brilliant, to be their obedient tools. Potapov admits to experiencing discomfort when trying to disengage from this subject, suggesting that once a person has made contact with demons, they cannot break free on their own without true repentance, confession, and communion.

The magazine contrasts the cautious approach of early Christians towards unusual phenomena with the modern era's curiosity and fascination, which has relegated the devil to the realm of imagination. It argues that the struggle against evil has not ceased but intensified, with UFO phenomena, 'humanoids,' poltergeists, magicians, astrologers, and Eastern religious cults all being manifestations of a single force aiming to conquer human souls.

The text references biblical prophecies about the end times, including false Christs and false prophets performing great signs and wonders. It highlights that in the modern period, the Gospel is being preached worldwide, and people are faced with a choice to accept Christ or reject Him. Simultaneously, demons are intensifying their efforts to influence humanity and prevent them from accepting Christ. Therefore, contemporary Orthodox Christians are urged to maintain spiritual vigilance and adhere to church rules and patristic teachings, remembering that the devil 'prowls like a roaring lion' seeking whom to devour.

The Goals of 'Humanoids' Are Not Humane

The article reiterates that the goal of these contacts, from ancient times to the present, is to lead people away from the true knowledge of the Creator and His laws, guiding them onto a false path that severs their connection with God and His divine energies. This lack of divine protection allows beings from the 'parallel world' (SPM) to control the will and intellect of these individuals, making them puppets of the 'not-so-humane humanoids.'

A specific example is given of the emergence of the popular Western and now Russian healing practice called REIKI, which originated from the contact of its founder, Dr. Mikao Usui, with the 'cosmic mind.' The article recounts Usui's search for the secret of Christ's healing methods, his failure to find it in Christian scriptures, and his subsequent discovery of healing symbols in ancient Buddhist texts. After a spiritual experience on Mount Fuji, Usui reportedly gained the ability to heal but found that while he could cure physical symptoms, he could not teach people a new way of life.

The text notes that Mikao Usui, despite being a monk, never became a Christian, and his understanding of Christ's teachings remained incomplete. The article implies that the symbols and practices of REIKI, while seemingly beneficial, are ultimately rooted in a non-Christian, potentially demonic, source.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the assertion that UFO phenomena are not extraterrestrial but are manifestations of demonic deception. The magazine consistently draws parallels between reported UFO encounters and the spiritual temptations described in Christian hagiography, portraying 'aliens' as modern-day demons. The editorial stance is clearly aligned with a conservative Christian perspective, viewing the rise of UFOlogy and related phenomena as signs of the end times and a direct spiritual threat to humanity. The article emphasizes the importance of faith, prayer, discernment, and adherence to Orthodox Christian teachings as the primary means of protection against these perceived demonic influences. The magazine promotes a worldview where spiritual warfare is a present reality, and the 'otherworldly' phenomena are not scientific mysteries but spiritual battles for the human soul.

This issue of "UFO" (issue 5-1, dated 2001) features a prominent article titled "WHY DON'T THE ORTHODOX SEE UFOs?" by R.G. Varlamov, a Doctor of Technical Sciences and professor specializing in radio electronics. The magazine is published by "Danilovskiy Blagovestnik" in Russia and is in Russian.

Core Argument: UFOs as Demonic Deception

The central thesis of the issue, particularly in Varlamov's article, is that Unidentified Flying Objects (UFOs) are not evidence of extraterrestrial civilizations but rather sophisticated deceptions orchestrated by demonic forces. The author contrasts the perceived goal of Christian life – salvation and deification through spiritual purification and divine grace – with the alleged pursuit of "healing secrets" by figures like Dr. Usui, whom the author criticizes for a distorted understanding of Christ.

Historical and Scientific Perspectives on UFOs

The article traces the history of UFO-like sightings back to ancient times, citing observations from Egypt in the 15th century BC and a medieval engraving from Basel in 1556 depicting aerial "battles." It also mentions a 1716 observation by Russian naval sailors of a "battle" between two cloud-like UFOs. The author contends that the term "flying saucer" itself has historical roots, appearing in the 16th century.

Modern scientific investigation of UFOs, initiated in the USSR by figures like F.Yu. Ziegel and furthered by Varlamov himself, involved developing specialized equipment for studying landing sites. These investigations revealed physical trace evidence, including changes in plant growth, soil composition, and electromagnetic disturbances. Varlamov's research involved radar studies, which sometimes detected anomalous "bird-like" or "cloud-like" shapes on screens, leading to the hypothesis that UFOs might possess a plasmoid nature, similar to ball lightning.

Distinguishing UFOs from Divine Phenomena

A key distinction is drawn between UFO phenomena and genuine spiritual or divine manifestations. The article posits that while demons can impersonate angels or divine figures to deceive humans, true divine apparitions (like those of the Mother of God) appear in recognizable forms and do not exhibit the bizarre or technologically advanced characteristics often associated with UFOs. The author suggests that the perceived reality of UFO encounters is often a psychological construct, a form of "demonic attraction" or "mind control" rather than a physical encounter with alien beings.

Effects of UFOs

The issue details the observed effects of UFOs on technology, nature, animals, and humans. Technologically, UFOs are reported to cause engine stalls, radio interference, and power outages. In nature, they are linked to depressed plant growth and soil changes. Animals exhibit distress, while humans can experience fear, memory loss, physiological changes, and even retinal damage, as reportedly occurred in a case in Shatura.

Radar Observations and the Plasmoid Hypothesis

Radar observations are discussed in detail, with Varlamov proposing that UFOs, often appearing as plasmoids, can explain their erratic flight paths and sudden maneuvers, which defy conventional aerodynamics. The anomalous radar signatures, such as the "bird-like" image, are presented as evidence that these phenomena are not conventional aircraft. The article contrasts the radar signatures of aircraft (elliptical) with those of UFOs (constant size, indicative of a self-contained energy source).

Contactee Experiences and Demonic Influence

The article addresses "contactees" – individuals who claim direct interaction with UFO occupants. Varlamov views these experiences with skepticism, suggesting they are often induced by demonic influence, leading to nonsensical or contradictory narratives. He recounts an anecdote of a "contactee" who entered a UFO that was larger inside than outside, featuring anachronistic technology, implying a fabricated or illusory experience.

Conclusion: A Spiritual Battle

Ultimately, the issue concludes that UFO phenomena are not a sign of alien visitation but a manifestation of a spiritual battle, originating from "darkness" rather than "light." The author urges readers to rely on faith and traditional Christian understanding to discern the true nature of these phenomena, distinguishing them from genuine spiritual encounters.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of ufology, religion (specifically Orthodox Christianity), and scientific investigation. The editorial stance, as articulated by Varlamov, is that a proper understanding of UFOs requires a spiritual, rather than purely materialistic or extraterrestrial, framework. The magazine appears to advocate for a theological interpretation of unexplained aerial phenomena, viewing them as part of a larger spiritual conflict.

This document, likely an issue of a magazine focused on UFOs and related phenomena, presents a strong spiritual and religious interpretation of these events. The author argues that UFOs and associated anomalies are not products of extraterrestrial civilizations but are instead manifestations of demonic activity.

Analysis of UFO Phenomena and Instruments

The author begins by discussing the inconsistent readings obtained from various radio-technical devices when observing UFOs. He notes that the same phenomenon might be visible on one radar but not another, raising questions about the objectivity of instruments. He recounts personal experiences with portable measuring devices that registered different data when used by his student compared to himself, suggesting an external influence. Furthermore, he describes instances where individuals with a perceived 'negative field' or 'occult tendencies' yielded no results from the instruments, leading him to suspect that different researchers might be imposing their own 'additions' to the readings.

A phenomenon termed the "chronal effect" or "Varlamov effect" is discussed, where electronic and mechanical clocks were affected near landing sites. In some cases, clock accuracy increased within the landing trace, while in others, clocks ran significantly fast. The author interprets these anomalies not as evidence of advanced technology but as potential spiritual manipulation, suggesting that entities are easily influencing instruments through susceptible individuals.

The Demonic Interpretation

The author posits that the object influencing instruments is not a cosmic spacecraft but something else entirely. He recounts how radar observations showed impossible and nonsensical data. This led him to question the nature of his research, and in 1991, he converted to Orthodox Christianity, which he believes marked a turning point in his understanding. He concludes that these phenomena are "from the evil one."

Dangers of Contact with "Humanoids"

The article then delves into the dangers of "contactees" who communicate with "humanoids" or "passengers" of UFOs. The author asserts that these contacts are, in reality, communication with the demonic world, which the contactees are unaware of. He describes contactees as often being individuals who have experienced severe illness or stress, making them susceptible. During contact, their voice, posture, and facial expressions can change, and they act as a "telephone receiver" for external information. The author claims that 90% of this information is nonsensical, fragmented, and contradictory, with occasional pieces appearing superficially scientific to lure people.

He contrasts the experience of divine encounters, which bring warmth and goodness, with contactee experiences, which can lead to a loss of will and paralysis. He emphasizes that the data from contactees is largely unreliable and that they are often spiritually and physically unwell people. The author warns that engaging with these phenomena can lead individuals to delve deeper into occultism or suffer mental damage.

Rejection of the Extraterrestrial Hypothesis

The author explicitly rejects the extraterrestrial hypothesis for UFOs and other anomalous phenomena. He contrasts the paths of scientists, suggesting that a broad approach, including faith in God and Orthodoxy, is necessary for a true understanding. He cites examples of scientists like Igor Sikorsky and Viktor Veinik who integrated their scientific work with religious beliefs.

He argues that a purely atheistic or physical approach to studying UFOs leads to a "scientific-sounding nonsense" and entanglement with demonic forces. In contrast, a believer, grounded in faith, recognizes the contradictions and the spiritual nature of these phenomena, understanding them as demonic deceptions that have been described for centuries.

The Role of Faith and Orthodoxy

The author stresses the importance of faith, particularly Orthodox Christianity, in understanding anomalous phenomena. He suggests that a lack of faith or a deviation from religious principles makes individuals vulnerable to deception. He notes that many UFO researchers, even academics, are atheists or have spiritual beliefs that make them susceptible to demonic influence. He contrasts the spiritual clarity of believers, who are protected by their faith, with those who are not, and who may be more prone to seeing or experiencing these phenomena.

He observes that many UFO researchers fail to ask about the religious beliefs of witnesses, which he considers a crucial oversight. He believes that a person's faith, or lack thereof, significantly impacts their perception and experience of UFOs. He states that he himself, even before baptism, was not a fully believing person and never saw a "flying saucer." He contrasts this with others who, after embracing Orthodoxy, ceased to have such visions.

The Current Landscape of UFO Research

The author criticizes the current state of UFO research, which he feels has moved away from scientific inquiry towards parapsychology and "energo-informational sciences." He describes this shift as "black magic" and accuses some authors of misinterpreting biblical texts to support their theories about UFOs. He argues that these misinterpretations, along with a lack of spiritual grounding, lead researchers astray.

He concludes by asserting that honest and conscientious researchers will ultimately come to God, and this will protect them from errors and the pitfalls of occult pseudoscience. He believes that the current era, marked by widespread disbelief and a turning towards the demonic, makes it particularly important to address these issues and warn people about the dangers of engaging with phenomena that are not what they seem.

Recurring Themes and Editorial Stance

The recurring themes in this document are the spiritual nature of UFO phenomena, the dangers of contact with alleged extraterrestrials, and the protective power of Orthodox Christian faith. The author's stance is unequivocally that UFOs are not alien spacecraft but are tools of demonic deception, and that a strong spiritual foundation is essential for discerning truth from falsehood in this domain. He advocates for a return to faith and religious principles as the only reliable means of understanding and resisting these perceived spiritual attacks.

This issue of 'НЛО' (UFO) delves into the complex and often controversial topic of unidentified flying objects, exploring their perceived negative impacts, the psychological and spiritual dimensions of encounters, and the relationship between these phenomena and religious beliefs. The publication critically examines scientific and pseudoscientific approaches to UFOs, contrasting them with religious interpretations.

Critical Examination of UFO Research

The issue begins by critiquing a traditional Soviet-era approach to UFO research, exemplified by an article in the 'Vestnik Rossiyskoy Akademii nauk.' The authors of this critique argue that such research, by focusing solely on human and natural explanations and ignoring psychophysiological aspects, paradoxically fosters occult interpretations of UFO phenomena. The text references historical works, such as Archpriest G. Dyachenko's 'Spiritual World' (1900), to illustrate this point.

Conclusions on UFO Phenomena

The publication draws several conclusions regarding UFOs:

1. Negative Impacts: UFOs consistently have negative effects on technical equipment, nature, animals, and people. Even the traces left by UFO landings are considered to have negative consequences.
2. Humanoid Encounters: The most severe negative impacts arise from direct contact with humanoids, described as outwardly appearing like 'aliens' but inwardly being 'demons.'
3. Susceptible Individuals: Modern technical specialists and individuals with lower levels of spirituality and knowledge, especially those who have suffered serious illnesses, injuries, or stress, are more easily influenced by these 'demonic humanoids.'
4. Clergy's Stance: Clergy are identified as the most consistent opponents of observing and studying anomalous phenomena (AP), including UFOs. However, the text notes that some spiritually illiterate intellectuals perceive priests as uneducated and dismiss sacred writings as fairy tales. It counters this by highlighting the broad education of Russian clergy and their historical opposition to occultism and spiritualism.
5. Orthodox Perspective: Orthodox individuals typically do not see UFOs or engage in contact, as they understand the nature of 'extraterrestrial entities' from the Gospels and patristic teachings, protected by faith from demonic deception.
6. Personal Journey: The author shares his personal journey of objective, instrument-based study of UFO landings and observations, emphasizing that the results highlighted human factors related to spirituality and faith, rather than purely technical aspects. Instrument readings differed significantly between believers and non-believers.

The author expresses gratitude for maintaining objectivity and avoiding the 'abyss of demonic phenomena' with divine help.

Reference to R.G. Varlamov

A brief biographical note is provided for R.G. Varlamov (?-2001), a Doctor of Technical Sciences specializing in radio electronics, who authored over 350 publications and studied UFOs for about 25 years. He adopted the name Matfei after baptism.

Note on a Book

A note references the book "What are UFOs, psychics, occultists, magicians trying to 'save' us from?" edited by A.A. Dobrosatskikh, with a review by Anatoly Pavlovich Listratov, Vice-President of UFOS and head of the Department of Anomalous Atmospheric Objects at the Astronomical-Geodetic Society of the Russian Academy of Sciences.

Case Studies and Deception

The Vologda Incident

Another case from the referenced book describes a teacher in the Vologda region observing a large glowing sphere in 1989 that transformed into a female face, then a combat aircraft, and finally a tank. The author questions the purpose of such 'mockery.'

Tragic Encounters

It is stated that most contacts with beings from parallel worlds have severe negative consequences for the mental and physical health of contactees, often leading to death. An encounter with a UFO involving an aircraft flying from Leningrad to Tbilisi tragically ended the pilots' lives. The co-pilot, who was previously healthy, was later discharged due to disability and occasionally loses consciousness.

Mass Disinformation

Participants at the VIII International Conference "The Ufological Factor and Man" (October 1999) concluded that contacts suggest a 'massive disinformation' campaign from an unknown source. Dr. V.I. Samokhvalova noted an increase in false prophecies from contactees, suggesting a mysterious game with humans whose purpose is unclear.

Academician Kaznacheev's Theory

Academician V.P. Kaznacheev proposed that humanity's global degradation is influenced by an illusory energy of unknown origin. He suggests that an 'extramolecular component,' possibly of extraterrestrial origin, with a negative psycho-field, is affecting molecular-biological objects. This 'poison of foreign bio-psychic energy' is filling the human space, leading to an 'intellectual wipeout' and creating individuals who perceive reality inadequately, forming sects and initiating conflicts. Kaznacheev suggests traditional religion as a defense against this.

Psychological Impact of Contact

"Shift" in Psyche Following Contact

An interview with N.D. Tuikin, a candidate of medical sciences specializing in the rehabilitation of people affected by contact with 'extraterrestrial intelligence,' is presented. Tuikin, a psychoneurologist, notes that most phenomena have a direct relation to human psyche, which is fragile and needs protection from negative consequences of contacts that occur involuntarily.

He states that 1-2 people daily seek help, reporting hearing 'voices,' feeling external influence, and fearing they are going insane. Over 40 people had sought help from the Ufocenter since September 1990, all claiming contact with cosmic intelligence.

Health of Contactees

Tuikin observes that 85% of those seeking help at the Ufocenter have impaired socio-psychological adaptation. He explains that the pattern is typically a 'shift' in psyche following contact, with initial symptoms including fear and nervousness. Traditional psychotherapy might dismiss these experiences as hallucinations, but Tuikin emphasizes the reality of the переживания (experiences) and sensations. He believes that if a psychotherapist senses a patient becoming a victim of a dark force, serious intervention is necessary.

Deceptive Entities

Intelligent beings from parallel worlds sometimes present themselves as 'Cosmic Hierarchs,' 'Supreme Cosmic Reason,' 'Universal Reason,' 'Cosmic Teachers,' Maitreya-Buddha, angels, or even God. Their goal is to spread new religious or quasi-religious teachings through sensitives who act as mediums.

Church and Anomalous Phenomena

Alexei Popov's Perspective

Alexei Popov, Chairman of the Committee for the Study of Anomalous Phenomena "SPHINX" in Petrozavodsk, discusses the apparent opposition between the Church and anomalous phenomena. He notes that religious knowledge contains numerous descriptions of events studied by anomalistics, and the line between religious and scientific explanations is often blurred.

Religion as Knowledge

Popov asserts that religion is not just faith in God but also knowledge about the human soul and its boundless potential, offering avenues for spiritual, creative, and scientific development. He argues that the UFO phenomenon has influenced human psyche more profoundly than commonly believed, connecting to ancient beliefs about parallel worlds.

Criticism of Religious Dogmatism

He criticizes the tendency of many religious figures to outright deny any connection between anomalistics and religion, citing articles by hieromonk S. Rose as an example. Popov finds a lack of tolerance in such approaches, stating that intolerance stems from a lack of self-assurance. He quotes Metropolitan Anthony of Sourozh, who defines intolerance as a 'crime' and a sign of a lack of faith in one's own truth.

The Nature of Truth and Tolerance

Metropolitan Anthony argues that totalitarian states and churches are inherently intolerant because they claim to possess absolute truth. He emphasizes that truth belongs to everyone and that intolerance is a moral failing. Popov echoes this, stressing the need for mutual understanding and cooperation, rather than egocentrism and a monopoly on truth, for both religious figures and scientists.

Moving Towards Higher Values

He suggests that modern civilization is focused on transient interests, leading to a lack of moral responsibility towards nature. To address this, he advocates for shifting focus from transient interests to enduring values, emphasizing self-improvement and spirituality as crucial for understanding humanity's purpose on Earth.

Non-Confessional Religious Culture

The Religious Person's Perspective

For a religious person, concepts like Faith, Conscience, Holiness, and a sense of community and cosmic connection are paramount. Mature religious development is multifaceted and cannot be confined to abstract scientific concepts or rigid church dogmas.

Church and Anomalous Phenomena

The core issue concerning the Church's relationship with anomalous phenomena is the development of a widespread, non-confessional religious culture. This culture is not tied to specific religious denominations or rituals.

Nikolai Berdyaev's Vision

Russian philosopher Nikolai Berdyaev envisioned a new religious soul deeply connected to the old, but with new horizons. This new religious consciousness seeks a church that embraces all of life, global experience, and all that is valuable in history – love, thought, poetry, creativity, secular figures, dreams, and the transcendent aspects of life. Berdyaev saw church life as fullness and richness, not a narrow, dogmatic structure.

Integrating Worldviews

Paraphrasing Teilhard de Chardin, the text suggests that true religion will integrate the human being into a holistic view of the world. Humanity has always encountered inexplicable phenomena, which have become integral to its culture. Culture is unified, and its state reflects the overall condition of civilization.

Science of Facts vs. Science of Meaning

Philosopher A.F. Losev classified sciences into 'sciences of facts' and 'sciences of meaning.' The UFO problem, viewed as a science of meaning, is both scientific and ethical, particularly in contactology. Realizing humanity's spiritual potential is key to understanding nature's mysteries without violating its laws. Religion, when directed towards constructive activity rather than division, is a vital element of culture. The issue suggests that direct cooperation, focused on self-improvement and spirituality, is possible.

Recurring Themes and Editorial Stance

This issue consistently highlights the perceived negative and often demonic nature of UFO phenomena and entities. It critiques purely materialistic or scientific explanations that ignore spiritual and psychological dimensions. There is a strong emphasis on the protective role of faith and traditional religious teachings against these perceived threats. The publication advocates for a broader, more inclusive religious understanding that integrates spiritual and scientific inquiry, moving away from dogmatism towards a holistic worldview. The editorial stance appears to be one of caution regarding UFO encounters, emphasizing spiritual preparedness and the importance of religious belief as a defense mechanism against potentially malevolent forces.