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The question,'Are we alone in the cosmos?'has been answered. We are not alone. Geologist-paleontologist Pierre Teilhard de Chardin, SJ, stated, as early as the mid-1920s, that intelligent life likely exists elsewhere and distinguished scientists of today, including Harvard biologist, E. O. Wilson; Cambridge cosmologist, Stephen Hawking; astrophysicist and noted UAP researcher, Jacques Vallee; astronomer, Allen Hynek; and many others concur. The oral traditions of Native American elders teach that they have interacted periodically with Star People who are respected ancestors. Credible witness-participants today describe abductions by benevolent and malevolent Others. Discoveries by the Kepler, Hubble, and Gaia space telescopes, ground-based arrays of radio telescopes, and TESS (Transiting Exoplanet Survey Satellite) suggest that in the Milky Way, twenty-five billion planets are in the life-friendly Goldilocks Zone. In Third Displacement: Cosmobiology, Cosmolocality, Cosmosocioecology, author John Hart links experiences with research in science-based and Spirit-focused books and articles--including narratives about close encounters with Visitors from elsewhere in space (ETI) or Others from other cosmos dimensions (IDI)--in examination of the claim that Intelligent ExoEarth life exists, that Otherkind has visited humankind.

The increasing awareness of environmental issues as ultimately moral issues has led to the intersection of religion and environment. Sacramental Commons presents a unique way of looking at this topic by relating the Christian word'sacrament'(signs of divine presence) to the term'commons'(shared place and shared goods, among people and between people and the natural world), suggesting that local natural settings and local communities can be a source for respect and compassion. Sacramental Commons uses Earth-oriented biblical teachings, and ideas from such thinkers as Hildegard, St. Francis, John Muir, and Black Elk, to provide insights about divine immanence in creation, human commitments to creation, and human accountability to the Spirit, Earth, and biotic community. It extends the concept of'natural rights'beyond humans to include all nature, and affirms intrinsic value in ecosystems in whole and in part. Sacramental Commons declares that the Earth commons and its goods should be shared equitably by human communities and individuals living in interdependent relationships with other members of the community of life. It suggests essential values that will stimulate care for the commons, and embodies them in principles of an innovative Christian Ecological Ethics.