The Meier Case and Its Spirituality (English), Deardorff, James, Wildfire Magazine , January 1989


The Meier Case and Its Spirituality

By James W. Deardorff

Jim Deardorff is a retired professor (emeritus) from the Department of Atmospheric Sciences at Oregon State University in Corvallis, Oregon, a former senior scientist at the National Center for Atmospheric Research in Boulder, Colorado, and a fellow of both the American Association for the Advancement of Science.

In the 1980s his interest shifted towards study of the UFO phenomenon, and in 1986 he retired early in order to study the Meier case and its implications. Since then, he has devoted nearly full time twords becoming a New Testament scholar in order to better investigate a document discussed in this article: the Talmud Jmmanuel. His upcoming book on the subject, Celestial Teachings: The Emergence of the True Testament of Jmmanuel (Jesus) will be available this year from Blue Water Publishing. (See resource list following article.)

Among those who investigate UFO cases, the Meier case is well known and needs no introduction. Among others, if it is known at all it is most likely because of the book Light Years by Gary Kinder, which became available to most bookstores in 1987.

Eduard Meier is a 52-year-old Swiss citizen who reported that his main series of UFO contacts commenced in 1975 from human-looking beings; they told him they came from the Pleiades in certain UFO-like craft which they call beamships. For the Cherokees, Navahos, and Incas, who claim to be decended from sky-gods who came from the Pleiades, this possibility might not seem too surprising.

From 1975 until 1978, Meier was contacted by one of several Pleiadeans, usually through mental telepathy, in order to arrange a time, usually late at night, to have face-to-face contact meetings. These meetings occurred about once every ten days, on the average, but only after Meier had successfully reached the contact point unaccompanied by others. These contacts were held in the hills several miles southeast of Zurich, with the contact discussions on most occasions taking place right in the Pleiadean's beamship. Meier's primary contactor was a Pleiadean woman who gave her name as Semjase. The topics of the conversations raged all over, from small talk to science and history to spirituality. After the first several contacts, during which Semjase had much to tell Meier about why he had been selected, he was allowed to ask her numerous questions.

Interspersed with these contacts, the Pleiadeans supplied Meier with 19 daytime occasions, in 1975 and 1976 and again 1981, on which he could photograph from one to four of their space craft at a time. This was for support of the reality of his contacts when describing them to others. As a result, he ended up with a collection of over 500 color photographs of their craft hovering both near and far, and sometimes partially eclipsed by branches of a foreground tree. On six of these occasions he also had an 8mm movie camera along with him with which he obtained movie-film sequences. All this was far too much for most ufologists who learned of it; first the European UFO organizations and then the American ones, by the late 1970s and early 1980s, roundly rejected the case, declaring it must be a hoax.

It was an American investigative team headed by Wendelle Stevens, a retired Air Force colonel, which looked into the case in greatest detail, from 1977 on. Stevens and his associates found all kinds of evidence of genuineness in the photographs, and no evidence that a hoax had been commited. They could find no means available by which Meier could have faked the objects in the photos (which in many instances could not possibly have been small models close to the camera, as we shall see); nor could they find any means by which Meier could have faked the photos themselves, and no financial means by which he could have paid others to achieve these ends.

There are also some two dozen secondary witnesses who support the authenticity of the case -- people who, for example, saw UFO lights at night or dusk just before or after Meier attended a contact meeting, and others who photographed peculiar circular areas of grass depressed into a counterclockwise swirling pattern, on the day after a contact meeting, at spots where Meier reported Semjase's beamship had hovered close to the ground. (The grass would continue to grow out horizontally for weeks afterward, rather than growing vertically or dying.) There are four named witnesses who saw Meier "materialize" once in their midst just after a contact meeting, and one of them witnessed the same on a second occasion. According to Meier, this was done through the use of Pleiadean technology, when the beamship was hovering invisibly nearby.

The first book to support the case, written by Lee and Brit Elders, and Tom Welch -- members of Stevens' investigative team -- appeared in 1979 and was like an annotated photo-album. In addition to large blow-ups of many of the color photos, UFO... Contact from the Pleiades, Vol. 1, included some quotations of what Semjase and other Pleiadeans had told Meier. In 1983 they came out with Vol. 2. In between, Stevens authored his own book on the case giving voluminous details -- a book now out in print, as are Vols. 1 and 2.

One of Meier's photos, the "sun-glint" photo, is shown above right (please refer to "UFO fro the Pleiades, by W. Stevens," page 436, picture #174) . According to Stevens' data, the photo was centered twords the south west, so that the setting sun, on March 29th, 1976, would have been off to the right of the photo. The foreground is in the shade, but golden rays from the sun are clearly visible in the original color photograph, reflecting off the hovering object's upper right side in two streams extending down across the object's facing underside. Since the tree which is apparently in front of the object is in the shade, along with the rest of the foreground, the object must have been somewhat more distant in order to have intercepted the last rays of light from the sun. It must then have had a diameter close to what Semjase told Meier -- about 23 feet. The tree could not have been a model, since Stevens has a picture of it taken a year and a half later when it was in leaf.

Another point of reality in this photo is that the reflected golden rays, made visible by the smog often present over much of Europe and especially just east of Zurich, should not have been visible if the object had been a small model up close to the camera, even if the foreground had been illuminated by the sun. There would not then have been enough viewing distance through the sun's rays to render them visible, unless the smog had been do dense that the hills in the distance would have been obscured.

The second photo shown (opposite page, top left [ please refer to "UFO from the Pleiades," page 383, picture #66]) is from a series in which the beamship posed on various sides of a fir tree. Two professors of the forestry at Oregon State University to whom I showed some of these photos had no difficulty identifying the tree as a mature abies alba (European silver fir). Hence it could not have been a model tree, with a model UFO attached. Soon after Meier took that series of photos, the tree top turned brown, as often been noticed on other instances when the UFO came too close to some vegetation. Still later, the tree disappeared, and when Meier quizzed Semjase about this, he was told that they had "changed its time." Thus, that the tree no longer exists in the here-and-now as continuing evidence by which the UFO's diameter might be judged. Supporters of the Meier case can look upon this as an indication that these Pleiadeans feel a responsibility tword living things with which they interact, while detractors ignore the reality indicated by these photos because they feel that it should not be possible for any alien civilization, no matter how far advanced over us, to perform such an act.

The more photographs Meier accumulated, and the more his experiences with the Pleiadeans came to the attention of ufologists, the more incredible his case appeared to them. It became evident that if the case were genuine, it would mean that these alleged extraterrestrials, or ETs and those aliens responsible for more "ordinary" UFO sightings worldwide, presently have a covert strategy of dealing with us -- one which never provides enough evidence to satisfy scientists and skeptics, but nevertheless lets their presence and some of their capabilities be known to others who are able to accept their potential reality. If they have such a strategy, it would mean that such ETs are more experienced than we, are at least as smart or smarter, and have some sort of ethical code designed not to send our civilization into a sudden culture shock. Such conclusions are not yet acceptable to most ufologists, hence very few of them pursued the case far enough to learn what it was the Pleiadeans had told Meier. Of those who did, some were offended to learn that the Pleiadeans espouse a spiritual philosophy which is largely at odds with Judeo- Christian concepts. This only fueled their hostility twords the case.

It was early in his life that Meier was first contacted, via telepathy, by a Pleiadean male. But in his twenties his contacts were taken over by a female who said her race was a close collaborator with the Pleiadeans, and from another universe. Only in the last couple of decades have some scientists postulated the existence of multiple universes. However, the thought that there could ever be any communication or travel between universes is entirely unacceptable by today's science. The thought that any one human could be selected out for such contact is equally unacceptable.

It has been found that many of these abduction victims had been subject to recurring UFO incidents, often dating back to childhood, so that it is now becoming evident to most ufologists that ETs do single out particular people upon whom they wish to experiment, or with whom they wish to communicate. Still, if certain subjects are supplied with extensive messages from the ETs, while not being treated as traumatically as are the abductees, they are considered to be frauds unworthy of study by the UFO organizations. Hence, the contactees, like Meier, remain mostly ignored.

During some of Meier's early ET experiences, in the 1950s and 1960s, he was urged to learn all he could, through first-hand experience, about Earth's various religions. This he did in travels to India and the Mideast, and by the mid-1970s he was prepared for the spiritual philosophy to which the Pleiadeans educated him. It is a philosophy emphasizing the immortality of the individual spirit or soul, and its purpose in life of learning -- learning even when it means making mistakes and learning from the mistakes. The learning goes on in successive lifetimes, or reincarnations, over which time the soul gradually evolves and accumulates memories and knowledge normally unavailable to us except as feelings of conscience. Their philosophy also involves living in harmony with nature, avoiding stripping a hospitable planet of its resources, avoiding pollution of the environment and over-population, refraining from nuclear industries and armaments, and avoiding excesses and extremes. They stress the holistic approach, and the bringing together of logical reasoning and physic power. Needless to say, these Pleiadeans take a dim view of the adverse treatment by governments and institutions of Earth's peoples and environment.

Now, all of this represents concepts common to many other ET contactees' messages, concepts common to the New Age movement, and concepts common to the Amerindian heritage. Partly for this very reason, ufologists have tended to reject it all as too banal to be worth study. They can also point to various inconsistencies between different messages allegedly stemming from ETs, and to apparent absurdities within some of the messages, as reasons to dismiss all contactees. Instead of studying the communications openly to attempt to learn why they may possess certain puzzling aspects, ufologists reject the messages by assuming that if they contain anything other than the truth as 20th century science knows it, the messages must represent hoaxes or the result of misguided imaginations. One reason for this behavior is that if they treat these messages seriously, they fear ridicule from scientists whom they are trying to woo into the field of ufology. They greatly fear the possibility of being taken in by some giant hoax, even if they cannot begin to explain how such a hoax could have been carried out. And they fear the criticism of scientists sympathetic to CSICOP (Committee for the Scientific Investigation of Claims of the Paranormal) if they adopt a stance that the claims of any genuine contactees ought to involve aspects of an advanced technology totally beyond our understanding.

The Meier case stands out from all the other contactee cases and their messages, however, in being the only one supplied with very extensive photographic evidence in support of its overall reality. Hence the fear of being taken by a hoax is greatest of all for this case. Yet, interspersed in Meier's evidence are ambiguities and unexplained oddities which can keep skeptics satisfied that their criticisms are justified. This would again seem to be part of an ET strategy, if the ETs possess a level of ethics which forbids forcing their views upon the majority of a planet's population. Meier's contact notes, as well as many other contactees' messages, do profess this philosophy of non-interference on a societal level. The strategy will su cceed as long as skeptics and scientists insist that all of a UFO witness's testimony and all of a contactee's evidence must be proven genuine beyond any reasonable doubt; failing this, the witness is declared mistaken and the UFO contactee guilty of a hoax or hallucination.

Gary Kinder's 3-year investigation of the Meier case, leading to Light Years, confirmed among other things that Meier's 35mm color film had indeed been processed through normal commercial channels. Kinder was also able to obtain further opinions from scientists and technicians to the effect that either the objects were truly hovering in the distance, or Meier was an extremely clever hoaxer. Analysis of certain metal samples Meier claimed to have been given him by Semjase, and of a sound-track recording Meier had taken of a beamship while is was hovering invisibly, produced similar statements supporting their strangeness and seeming impossibility of hoaxing. However, the UFO organizations had long since commited themselves to debunking the case, and since Kinder was not himself either a ufologist or a photographic technician, his positive findings made no visible impact upon the UFO organization leaders.

Certain aspects of the case seemed too incredible for Kinder himself to accept, and he was not interested in its spiritual side. Thus, he failed to even mention what is perhaps the most remarkable feature of the case. It is a document, called the Talmud Jmmanuel (TJ), a translation of which fell into Meier's possession in the early 1970s, and which reads as if it is the original writing of the teachings of Jesus. The original ancient document is said to have been written in Aramaic, but to have been destroyed by those who felt threatened by its existence. Before its destruction, however, the translator, a Lebanese ex-prist who knew German, mailed the section he had translated to Meier, whom he had met in the 1960s. Later, the translat or was killed by an assassin for his efforts. Meier, in turn, was told by Semjase that this was Earth's most important writing, and that he should distribute it to interested and sincere parties. According to Meier's contact notes it was no accident that while in the Mideast he met the man who the Pleiadeans had prompted to locate the TJ, and became its recipient.

The TJ would seem to represent the logia, or sayings of Jesus, which the early second century bishop, Papias from Caesarea, had in mind when he wrote "Matthew compiled the logia [of the Lord] in the Hebrew language, and each interpreted them as best he could." Scholars have been pondering the meaning of this sentence ever since, with the early 20th century theologian, Burnette Streeter, suggesting it might mean that these logia had no authorized translation. This in turn would imply that they had been heretical, and required heavy editing by the Christian scribe of Jewish background who attached Matthew's name to his new gospel.

Meier learned from the TJ's translator that the document did not make its way to the Palestine area until around the turn of the first century, when a copy embedded in resin was buried in the Jerusalem area, to remain there for about 1900 years, while another copy (or the original) apparently found its way to the early Christian church to form the basis of the gospels.

The TJ is briefly mentioned in the chief booklet disparaging the Meier case, one written by Kal Korff, once a young associate of the ufologist William Moore. However, none of its remarkable aspects were noted, perhaps because of its heretical contents, or because of the intention to debunk the case. The TJ explains most of the outstanding questions which have plagued Christian scholars for centuries, but in a manner much more creative than one would expect from any hoaxer or group of New Testament scholar-hoaxers. Its emphasis on the "power of the spirit" can explain why the Gnostic movement suddenly flourished in the early second century. From it one can deduce interesting relationships between the Gospels of Matthew and Mark, and the ir origins. About 21% of its content is very similar to that of Matthew, another 23% is recognizable as having parallel passages to those in Matthew, but with different meanings, and nearly all the rest is fresh material -- mostly heretical from a Christian viewpoint. An example of the latter is this TJ verse:

There is no eye that is equal to wisdom,

   no darkness equal to ignorance, no power
   equal to the power of the spirit, and no
   terror equal to spiritual poverty.

Here, and elsewhere in the TJ, "spirit" refers to the individuals spirit. An example of a minor difference between verses of Matthew and the TJ is:

Matthew 13:54
   and coming to his own country
   he taught them in their synagogue....
   TJ 15:68
   And he came into his father's city,
       Nazareth,
   and taught in the synagogue....

Few scholars even know that this verse of Matthew has been criticized, three years after the TJ came out in print, for not naming Nazareth explicitly, as if the compiler of Matthew did not wish to name the town which once rejected Jesus. Also, "the ir synagogue" has been criticized as reflecting the later viewpoint of a writer or scribe at a time when the split between Judaism and Christianity was still taking place. The TJ suffers from neither criticism. Meier's very limited school education does not lend itself to the hoax theory here. His schooling did not extend past about the seventh-grade level, due to his ET contacts as a youth. He is thus an extremely poor candidate to be a hoaxer who could contact biblical scholars and bribe them into writing a gospel which creatively solves a host of New Testament problems. An example where the verses are similar but the messages are quite different is:

Matthew 5:3
   Blessed are the poor in spirit,
   for theirs is the kingdom of heaven.
   TJ 5:3
   Blessed are they who are rich in spirit
   and recognize the truth, for life
   belongs to them.

Scholars of Matthew have had trouble with this verse for many decades, arguing that "poor in spirit" must mean either poor in material possessions or humble. The implication from the TJ is that the compiler of Matthew preferred "poor in spirit" as a condition which would encourage followers of the new religion to accept its teachings rather than rely upon one's own knowledge and conscience. The TJ similarly avoids some 180 other criticisms of Matthew which various New Testament scholars have made, some of them only after 1978, and another 60 criticisms which can be deduced in hindsight.

In the TJ, Jesus bears the name Immanuel (but spelled with a J), with Paul implicated as the man who assigned the name "Jesus" in order to support his theology of "God saves us from our sins," which the Hebrew-derived name, Jesus, implies. Now, Paul also taught resurrection, while Jmmanuel teaches reincarnation, amongst many other things in the TJ. It is interesting that Paul had been a Pharisee before his conversion on the road to Damascus, and that the Pharisees had believed in resurrection after death (not reincarnation) since about the first century B.C. This, combined with several passages within Matthew which suggest that Jesus or his disciples had been discussing reincarnation, lends much the plausibility to the TJ text and its i mplication that the earliest writings upon which the gospels are based received very heavy editing around the turn of the century, some 50 years after Paul's interpretations had taken hold.

One concept in Matthew's gospel which is to be found in the TJ is the value of striving for righteousness. An even more important one is the Golden Rule: "Do unto others as you would have them do unto you." The Golden Rule bears a close relationship to cause and effect, and to karma, which inevitably accompanies the concept of evolution of the soul, which Jmmanuel taught.

It is interesting that the concept of reincarnation has arisen from observations quite independent of any religious teachings. Data have been accumulating in the files of those psychiatrists who have carefully studied childhood cases of the "reincarnation type." In these cases, of worldwide distribution, an occasional child, usually between ages of two and six, will be noticed by parents or relatives to talk spontaneously at times as if he or she were actually someone else. Often the child makes enough statements so that the "someone else" can be identified beyond reasonable doubt as a particular person who had died some years or months before the birth of the child in question. Ian Stevenson, author of cases of the Reincarnation Type (four volumes published between 1975 and 1980), has over a thousand "solved" cases of this nature in his files, along with a comparable number of unsolved cases. After the child exceeds an age of from six to ten, the past-life memories generally fade away.

In most contactee cases, not just with the Meier case, and apparently with a large proportion of abductees as well, the subject, as a result of his or her UFO experiences, ends up believing in the reality of reincarnation. This phenomenon has close links to the prevalent belief of reincarnation within the New Age movement. Of course, it is also an old belief having been part of many cultures including various Native American peoples, such as the Lenapes of Delaware and New Jersey, the Hopis, the Pueblos, and Eskimos -- especially the Tlingets of southern Alaska -- and of many South Pacific Peoples.

The TJ bears a direct relationship to the UFO phenomenon. For example, the voice at the baptism of Jmmanuel in the Jordon River comes from the "metallic light" into which he enters and is then taken away for intense education for forty days and nights. While the TJ's text is largely unacceptable to both Christianity and Judaism, it cannot be discussed or examined openly by Western scholars whether they are Christian or not because of such UFO aspects. Furthermore, since its alleged Aramaic version was said to have been destroyed, the TJ translation can be quickly dismissed on the grounds of lack of hard evidence by any who do examine it only cursorily. Thus, it is nothing that any skeptic with fixed opinions need feel threatened by.

The TJ adds another dimension to the Meier case. Detractors already must assume that Meier was skilled in the rapid writing (without making any revisions) of voluminous conversational novels which read like self-consistant and very interesting contact notes, that he had collaborators exceedingly skilled in fake photography with access to very expensive equipment, and that he had great magical talents with which to deceive secondary witnesses. With the TJ, they must also assume that he had gained access to the services of one or more apostate New Testament scholars who were very knowledgeable and creative. All this they must assume he accomplished with no money available by which to reimburse the unknown accomplices. It is clear that if Meier and his evidence are not taken at face value, he would have needed several accomplices to obtain even less credible photographs of hovering UFOs than he has -- perhaps ten or fifteen accomplices by some estimates -- since he lost his left arm just above the elbow in 1965, and could scarcely have deployed 23-foot models of UFOs all by himself. If his evidence is taken at face value, his accomplices were the Pleiadeans.

According to Meier's contact notes, the Pleiadeans were themselves aided in their Earth operations by several other ET races working cooperatively with them. However, another ET group with less power is also mentioned as working against them whenever they could. In this respect Meier's experiences suggest that some things never change!

There has not been space to discuss but a fraction of all the evidence and details which support Meier's photographs and reports, nor space to discuss but a fraction of the complaints of critics. One of these complaints is that the Pleiades is an open star cluster only some 70 million years old -- far too young by our understanding to contain any hospitable planets. Before the Pleiadeans had moved to the Pleiades, Meier was told, they had emigrated from a planet within the constellation we call Lyra. When Meier asked Semjase about the habitability within the Pleiades, her reply was too occult to be understandable, involving mention of a parallel set of "time-shifted dimensions." This kind of response is of course frowned upon by skeptics. Although they realize that an alien civilization which can visit Earth may be many millennia ahead of ours in technology, they continually revert to the thinking which says that late 20th century science ought to be able to understand all things reported by a genuine contactee. Otherwise, they feel, the case should be rejected on "scientific" grounds.

However, one of the primary complaints -- that if anyone claims to have had many different occasions upon which he or she, and scarcely anyone else, was able to take photographs of hovering UFOs, they should be dismissed as some kind of nut or egomaniac -- now needs reconsideration by ufologists. Between November 1987 and May, 1988, a man with the pseudonym of "Ed" of Gulf Breeze, Florida, was supplied with 18 opportunities to photograph hovering UFOs of two or three different physical shapes.

Several members of our nation's largest UFO organization, MUFON (Mutual UFO Network), soon kept a close watch on Ed's activities, but he kept receiving opportunities to photograph hovering objects with his Polaroid camera when the MUFON personnel and others (except sometimes for his wife) were not around. These UFOs usually seemed to have a base diameter of from 8 to 15 feet. After Ed's 16th UFO incident, the MUFON investigators realized that his experiences were ongoing, so they supplied him with a stereo camera with sealed-in film on February 10th, 1988. However, the hovering object Ed later photographed with this camera, on February 26th, was determined to have a length of only 3 to 4 feet, causing detractors to pronounce it a model.

For better future estimates of the size and distance of such a relatively small UFO, the main investigators decided Ed needed a stereo camera system with more resolving power, which they instructed him how to put together. Then, on May 1st, with this camera system he photographed a hovering object whose base diameter was later analyzed, through triangulation, to be about 14 feet, at a range of about 475 feet out over water. The object had the same crown-like appearance as what Ed had photographed earlier with his Polaroid camera, in one frame of which three of them are shown together. After May 1, 1988, it appears that Ed experienced an abduction event, and though he may seem to be a contactee with respect to his photographic opportunities, he has actually been treated as an abductee in all other respects.

The MUFON investigators can see much reality in Ed's photographs, and cannot come up with any plausible scenario of how he could have fraudulently manufactured any significant fraction of the evidence, especially since there are over a hundred other people in the area who have apparently witnessed similar UFOs over the same half-year period. Yet, other ufologists, mostly from other UFO organizations, keep in mind only the ambiguous aspects of the case and remain very negative about its reality. It is clear that if the case is no hoax, it would mean that UFO intelligences have a sophisticated strategy of dealing with us, and this is still an unacceptable thought to many. Hence, we see that skeptics who explore a case which contains some unacceptable aspects, simply dismiss those other aspects which support genuineness. In a case like this involving several thousand pieces of data input, they can confine their attention to the numerous ambiguous aspects without wondering if the ambiguities might reflect the presence of an advanced technology. The same apparently holds true for the Meier case.

If the Meier case was meant for educating some segment of humanity, it would appear that the Gulf Breeze case was meant for educating ufologists! Should that case ever receive solid endorsements of genuiness from this country's UFO organizations, there is likely to be some demand for re-exploring the Meier case.

In the meantime, it is up to each interested individual to decide for himself or herself, after obtaining all accessible information, whether or not the Meier case seems genuine. It is especially instructive, after thoroughly digesting the data and photographs within the materials on the case authored by Lee and Brit Elders, Wendelle Stevens, and Gary Kinder, to access one's own odds that Eduard Meier could have come up with the extensive color photographs and other credible evidence in his possession if he had not received continuing ET help.

For the person who is more interested in a summary of what is to be learned from Meier's experiences and ET communications than in the evidence for or against the case, a quotation from Meier's wife, Kalliope, from Vol. 2 of UFO...Contact from the Pleiades by Lee and Brit Elders, well expresses it:

"In June of 1976, seven people were waiting with me for Billy [Eduard] to come back from a contact. He came and said to us, 'go with me to another point.' We went and waited. It was daylight and one of the boys told us to look up into the sky. It was our first sighting in the day. The ship was very big but got smaller as it rose, and I clearly saw the detail around the top of the ship. I saw little ports, and the whole UFO seemed to be light. The children, three other woman and one man saw it too. There are many lights going across the sky at night and I cannot be sure what they are, but this I am sure was the ship of Semjase. I didn't believe it before because I had never talked about UFO's or seen one. But after this day...I believe.

Now the UFO's are secondary, the information from the Pleiadians comes first. We have to learn to live together...man and woman, different countries, different races and different worlds."

For literature which debunks the Meier contactee case, write William Moore, 4219 W. Olive St., Suite 247, Burbank, CA. 91505.

For information on video tapes which tell the positive side of the story, showing some of Meier's photos and movie-film footage, and especially for the video called "Contact," write Lee or Brit Elders at Genesis III Publishing, P.O. Drawer JJ, Munds Park, AZ. 86017.

For information about purchasing the Talmud Jmmanuel, write Eduard Meier, Ch- 8495, Hinterschmidruti/ZH, Switzerland. see

For more information about the Talmud Jmmanuel, please write Blue Water Publishing, P.O. Box 230893, Tigard, OR. 97224, for the availability of the book Celestial Teachings: The Emergence of the True Testament of Jmmanuel (Jesus), By James Deardorff.

The updated English/German version of the Talmud Jammanuel can be purchased from: Wild Flower Press, P.O. Box 230893 Dept. CT, Tigard, Oregon 97224.