DOES ARTIFICIAL INTELLIGENCE DREAM OF ELECTRIC UFOs?

In recent years, artificial intelligence (AI) has burst into our lives, radically transforming the way we work and entertain ourselves. But above all, AI that generates images has offered us a new and surprising way of looking at the world. They have produced scenes and videos that seem to come straight out of a dream... or the imagination of some interstellar explorer. Many of their creations inspire awe and bewilderment due to their original and almost alienating nature. These images are unlike anything we have seen before, yet they exert an inexplicable and irresistible magnetism.

AI-generated images often have an unsettling air because they mix the familiar with the strange, creating faces and scenes that seem almost real but with details that don't fit and are disturbing. They are highly unique compositions—true oddities. A new way of presenting reality from a perspective that does not entirely belong to humans. We were not trained for their “art.”

Curiously, this unreal, almost supernatural atmosphere that appears on our screens, halfway between the grotesque and the sublime, finds an unexpected echo in another realm—one where one would not expect to find this kinship.

In stories of close encounters with UFOs.

Since the mid-20th century, thousands of witnesses have reported alleged contacts with extraterrestrial civilizations. The content of their narratives was not what was expected. Far from presenting themselves as coherent alien visitations, the archives of ufologists showed a confusing and disordered narrative, where the most mundane was coupled with the extraordinary. There are cases in which a flying saucer lands next to a corral to steal some rabbits, causing astonishment like the protagonists of a bad B movie, as well as events where humanoid-looking occupants, dressed in astronaut suits, move as if walking on the surface of the moon. There are even dozens of accounts of creatures apparently emerging from the depths of the cosmos who act with clumsy or ridiculous gestures, aided by technologies that, seen through the eyes of 21st-century humans, seem outdated or fake—like cardboard cutouts.

Such was the explosion of strangeness brought about by these UFO bombs that researchers were forced to expand their hypotheses almost to infinity in an attempt to make sense of them beyond extraterrestrials. For this reason, the study of UFOs is fertile ground for confusion and anarchy of thought.

The curious thing is that, both in the material generated by AI and that collected in the field notebooks of ufologists, a disturbing pattern appears: the composition does not quite fit with what our mind expects, although, on the contrary, it is capable of recognizing traces that function as perfect handles for the construction of an “identification.”

AI uses millions of images, combining styles, eras, and objects in a non-linear way, producing “errors,” impossible perspectives, and extremely chilling compositions. Similarly, close encounters with UFOs resemble a poorly assembled collage—a succession of hypnotic images that seek to convey an idea, but whose meaning is not entirely clear. It is as if it were an incomplete, defective transmission or one broadcast by a source that does not process language in a way analogous to our form of communication. Flying saucers were humanized as if aliens had developed a science modeled on our own.

In both cases—AI and UFOs—the absurdity can be interpreted as more than just a failure, understanding it as an essential part of their language that perhaps seeks to synthesize and express something beyond our reach but not too far away. There is, however, one clear feature shared by both AI-generated images and visions of flying saucers: a disturbing quality. They break our mental patterns and force us to think... or rather, to rethink.

They break our cognitive automatisms, our perceptual routine is blown apart, and they open up a new space for interpretation. The vision of a machine piloted by UFOnauts in the middle of our garden forces us to rethink what we understand by real, coherent, and meaningful. It could be said that AI, in attempting to imitate our complex world without fully understanding it, creates images that speak their own language—a bizarre, hybrid code that is neither human nor entirely computational. Similarly, many UFO encounters seem like attempts to copy and process our way of thinking, our technology, and even our culture. Both are replicating and parasitic systems.

They create something from something that already exists.

Both AI and the hypothetical “alien” from another world seem to be trying out forms of communication that inevitably clash with our cultural and aesthetic conventions. Perhaps our psyche intrudes on this communication with its filters and triggers the storm of “visual” noise we encounter in close encounters. Just as AI connects to our databases to learn, this unknown phenomenon could use its interaction with the psyche of observers to craft its manifestation. We are the “database” for UFOs.

But it is not only artificial intelligence or close encounters that display this extravagant and enigmatic language. There is another agent, older and deeply human, that shares these characteristics: the dream world. Is it possible that dreams hold some clues to unlocking the secrets of these manifestations?

THE HIDDEN INTERFACE BETWEEN DREAMS, AI, AND UFOs

No one can deny that dreams also masterfully transform the everyday into cryptic symbols night after night and build worlds from scratch to present complex narratives indistinguishable from reality. In dreams, the irrational and the familiar coexist side by side, creating images or scenes that defy conventional reason—although we are unaware of this while we sleep. It must be remembered that dreams are the liminal territory par excellence, the border between the conscious and the unconscious, and where sometimes disconcerting phenomena such as premonitions emerge.

In this sense, the dream universe functions as a bridge between human experience and forms of perception or communication that transcend rational logic, much like what happens with AI creations and encounters with the inexplicable.

The modus operandi of dreams, with their ability to articulate archetypes, metaphors, and fictions that do not follow the rules of conscious logic, could offer a fundamental key to understanding these visionary phenomena. It is possible that what we call close encounters are the result of a complex interaction between the human psyche and an unknown external agent, where the mind, in attempting to make sense of the communication, generates a symbolic and perceptual layer that acts as a “translating” filter. This “interface” would be nothing more than a manifestation of an ancestral cognitive phenomenon—a shared space where the internal and the external intertwine, shaping experiences that transcend our usual understanding but which, at the same time, deeply reflect human nature in its constant attempt to translate the unknown into its own language.

In a way, the UFO sightings of the 20th century were the most “viral” manifestation of an adaptive phenomenon, whose “technological” content is nothing more than the modern packaging of a deeper, more atavistic message. It must be understood that a vision that borders on the supernatural or the extraordinary produces a fissure in our psyche, mobilizing deep, unexplored areas. After all, beyond the paraphernalia of a spectacular staging, these apparitions encourage us to reconstruct the notion of “reality” from frames of reference other than our everyday logic, which has been culturally conditioned since childhood. That may be the starting point.

It is possible that this learning process, which we have called encounters with flying saucers and their occupants, is expressed through a new language loaded with symbols, errors, and moments of pure absurd poetry. Perhaps, in the end, AI, dreams, and UFOs are all communicating the same thing to us: that reality has more versions than we can conceive, and that the most surprising of all may be the one we have not yet learned to read.

JOSE ANTONIO CARAVACA

DISTORTION: CLOSE ENCOUNTERS WITH UFOs ARE NOT A TECHNOLOGICAL PHENOMENON

 

My interest in the UFO phenomenon has always been centered on the study and analysis of close encounters, as I have always considered them to be the events of highest strangeness within the case studies, and moreover, they seem to most challenge any conventional explanation. From the very beginning, I was deeply attracted to those incredible and extraordinary testimonies of people who didn’t limit themselves to reporting simple distant sightings of lights in the sky, but rather involved direct encounters with the occupants of flying saucers in situations laden with bizarre elements that seemed to completely break the rules of reality as we understand them. At close range, the phenomenon revealed itself as something more than the possibility that we are being visited by extraterrestrial intelligences. Many of these experiences were closer to the visions of mystics or some other type of encounter with the supernatural than to a casual observation of the landing of an all-powerful extraterrestrial civilization. Furthermore, the chaotic irruption of various paranormal phenomena into the lives of the witnesses did not bode well for the extraterrestrial theory. Over time, I understood that it was crucial to approach these accounts not just as isolated phenomena that had emerged since 1947, but as a continuation of a rich folklore that has accompanied humanity since time immemorial. Like other scholars, I argue that there is a connection between close encounters with UFOs and the ancient traditions of strange entities and creatures that have been described in multiple cultures across the planet. In this sense, it seems to me that the UFO phenomenon is not new; rather, it is an updated version of old manifestations that our ancestors interpreted as fairies, demons, goblins, or celestial beings, each adapting the phenomenon to the worldview and beliefs of their era. But perhaps most extraordinary is that the phenomenon seemed to accept this role in its manifestations.

From the outset, I assumed that we should not take at face value the image presented in these encounters as what it purports to be—a faithful reflection of the true nature or origin. I understand that what we observe is merely a distorted representation, an echo of something deeper and more complex that extensively plays with our sociocultural models. This is where what I have called the "Distortion Theory" comes into play. In essence, this idea proposes that what we see and experience during a close encounter is profoundly influenced by our own beliefs, expectations, and the cultural context in which we live. That is, the UFO phenomenon does not present itself in an objective or pure manner; it is filtered through our mind and perceptions, which, in turn, are conditioned by social and historical factors. And the strangest thing of all is that the phenomenon takes on these peculiarities as its own vehicle of expression. One of the key points is to understand the similarity between the accounts of encounters with flying saucers and the myths and ancient folklore. Throughout the centuries, humanity has reported multiple encounters with entities and beings of all kinds which, although given different names depending on the time and culture, share many characteristics in common, such as appearing and disappearing at will, being accompanied by lights or glows, or delivering ambiguous and perplexing messages that clarify nothing about their motivations or intentions. This seemed to indicate that, in a covert way, the observers played a crucial role in shaping the aesthetics of these manifestations. In other words, it seemed that there was a kind of hidden communication between the witnesses and the phenomenon, in which the details of the observed scenery were telegraphed from the unconscious of the individuals.

Is it possible that what we see in a close encounter is nothing more than a reflection of our own psyche projected back at us by an unknown force? What is undeniable is that, despite the passing of many decades, no researcher of the Fortean has managed to unravel the mystery they tirelessly pursue in their discipline. We don’t have a Bigfoot, a ghost, much less a captured UFOnaut for public display. It is as if there is an insurmountable barrier preventing us from accessing the true nature or essence of these manifestations—a barricade raised by our own perception and by sociocultural conditioning that, like noise, prevents us from clearly hearing the message. In this way, I came to a conclusion that fully shapes my perception of these events: what is observed is inevitably influenced by the observer. The UFO phenomenon, over the years, has demonstrated a chameleonic ability to embrace the form that best fits the beliefs and myths current at each moment in history. In fact, even the UFO reports from the 1950s and 1960s carry a patina associated with the technology of that era, making these events seem vintage and even ridiculous to us today. Therefore, if the phenomenon can change its appearance in this way, how can we trust that what we see reflects its true nature? But above all, is it the phenomenon that changes at will to deceive us, or is it the witnesses who ultimately drive these structural changes in the appearance of the manifestations?

In this sense, the Distortion Theory offers an approach to the core of the problem by starting from the premise that close encounters with UFOs are not objective experiences in the traditional sense but are conditioned and limited by the psyche of the witness and by cultural and social factors. We are dealing with malleable and highly interactive visions that are the product of a series of conjunctions that unpredictably combine to create a scenario labeled with supernatural names, such as Marian apparitions, encounters with unknown animals (or monster), experiences with spirits, or fairy tales. Therefore, the witness plays an active role in the construction of the experience, and the UFO phenomenon functions as a kind of "catalyst" that activates a psychological and cultural response in the individual, giving rise to an experience that is as personal as it is universal. This could explain why close encounter accounts vary so much between people, and why the details of descriptions often reflect elements deeply tied to individual beliefs and expectations. Even the observed scenarios seem to adjust to certain geographical areas, suggesting an endemic factor in the appearances. In other words, the aesthetics of these phenomena would require cultural transmission for certain roles to be known and represented by the phenomenon elsewhere. This, in turn, would indicate that Fortean manifestations are not the creators of this aesthetic manipulation but are influenced by the existing cultural contexts. From this perspective, the UFO phenomenon cannot be understood solely from a materialistic or physical standpoint. While it is tempting and suggestive to think of flying saucers as spacecraft from other worlds with nuts and bolts, the reality seems much more complex as we may simply be dealing with an updated version of an ancient phenomenon that has accompanied humans since the dawn of their existence. The interaction between the phenomenon and the witness creates a kind of "theater" where visual, narrative, and emotional elements intertwine to produce a unique experience that defies any attempt to catalog or classify it definitively within a framework known to our science. The key may lie in the fact that we are not dealing with something entirely exogenous that acts independently, but with an interaction between an unknown external agent and the mind of the observers. This communication between the two distorts what we perceive, creating a hypnotic screen that resists conventional explanations. It is as if the phenomenon has the ability to expand into our reality based on our beliefs and personal expectations, adapting to them to create an experience that is absolutely immersive and enveloping, one that we can comprehend to some extent, but that in reality conceals a deeper nature. It is important to understand, to avoid misunderstandings, that ufological experiences exist independently of the witness, but they very likely do not respond to a technological phenomenon as we have assumed. I believe that the appearances of lights or entities follow certain common patterns in their initial form; later, either due to distance or exposure time, at a certain point the aesthetics of the manifestation acquire very defined features due to the interaction with the observers. And interestingly, this aesthetic we see in some Fortean manifestations is clear enough for us to have no doubt that we are in the presence of extraterrestrial visitors, angels, deceased people, or goblins.

Not everyone who witnesses these apparitions manages to interact with them in such a way that they "react" or "mutate" in response to their presence. What’s interesting is that these experiences can awaken certain changes in us or paranormal effects depending on how immersed we are in the event. Although these experiences occur outside the witness’s mind, they have profound internal ramifications. They seem to be a superimposition of realities—the physical and the psychic—that give way to a third path. As for the physical aftermaths that sometimes accompany these events, it seems they do not always act the same way. For example, UFOs that emit light do not always produce the same effects on the environment or on those who see them. The interaction of the witness with the phenomenon also seems key in determining the impact of the encounters or their repercussions. It is important to note that encounters with these entities or phenomena often include a series of common elements, such as altered states of consciousness, buzzing sounds, changes in the perception of time and space, and even the awakening of extrasensory abilities. These characteristics make us think of similar experiences recorded throughout history, in which people have reported encounters with other strange creatures or mysterious entities far removed, at first glance, from the UFO phenomenon.

When we witness a close encounter with supposed inhabitants of other worlds, what we are recording is not exactly what is happening in front of us. It is more like watching a movie through augmented reality glasses that distort the scene, adapting it to the beliefs and expectations of each viewer. The UFO phenomenon, for example, could be part of a vast cognitive universe that our mind tries to decipher using "codes" that are comprehensible to us. This mental filter prevents us from seeing the phenomenon as it really is, and instead, we interpret and perceive it in a limited or even altered way, as our psyche strives to make sense of something that is, in essence, beyond what we can fully comprehend. What we observe, then, is not the complete reality but an adapted version that fits our way of understanding the world, both the known and the mysterious. This would explain why two people can experience the same phenomenon but interpret it in completely different ways. One person might see it as a UFO, while another might interpret it as a divine apparition. The phenomenon is real, but each mind "translates" it differently according to its own filters and beliefs. Understanding that this distortion exists is the first step in beginning to decipher what we are truly witnessing. Although we may never fully understand it, accepting that what we see is filtered by our minds is key to getting a little closer to the true nature of these phenomena.

JOSE ANTONIO CARAV@CA

EXTERNAL AGENT: HOW ENCOUNTERS WITH UFOS COULD ALTER OUR PERCEPTION OF REALITY

 

In my latest book, EXTERNAL AGENT, I continue to explore my particular worldview on close encounters with UFOs and their possible interpretation under the Distortion theory. For me, the testimonies of those who claim to have had close encounters and even interacted with the supposed occupants of these crafts are key to understanding the UFO phenomenon as a whole. What fascinates me most about these experiences are the unsettling similarities they share with ancient folklore chronicles that recount similar episodes of contact with impossible beings and creatures. These are the events we should be paying attention to. In my new book, I propose that these visions could be the result of an elaborate and extensive psychic interaction with unknown portions of our reality, demonstrating the correlation between what is observed and the observer. I believe that our minds may be reinterpreting these events through visual codes and behavioral patterns that are familiar to them, suggesting that our understanding of the phenomenon needs to expand beyond the simple images presented to us in these supposed extraterrestrial visitor scenarios.

I am convinced that these Fortean and supernatural encounters have always been present in human existence for centuries, but our cognitive attempts to comprehend them might alter the "original broadcast," giving birth to anomalous visions with content influenced by our cultural interference. One point I am interested in highlighting in this book is the evident aesthetic evolution of the UFO phenomenon, demonstrating that we are not dealing with static and repetitive apparitions. In EXTERNAL AGENT, I analyze how the technology observed in these encounters, especially during the 1950s to 1980s, seems outdated, out of sync, and even ridiculous compared to current human technology. This leads me to question whether we are truly dealing with extraterrestrial beings or, on the contrary, if these are parapsychic manifestations of an expanded reality that unfold in our environment using information from our psyche to compose extremely humanized aesthetics.

In the closest UFO experiences, those with the highest strangeness, there seems to be an interaction and active immersion on the part of the observers into a new reality that is created at the very moment of contact. Witnesses might be unconsciously participating in the gestation of the observed scene, elevating a sort of psychic architecture. It is very possible that what some witnesses experience during these encounters is an extrapolation of their own thoughts or prior beliefs. The study of UFOs presents several challenges, insurmountable up to now: the lack of consistent descriptions, a marked cultural factor, and the absolute lack of solid evidence. If we were to take all the accounts seriously, it would be statistically impossible to assume that we are being visited by such a large number of UFOs and such diverse occupants. Another section of the book is dedicated to the manifestations of the Santa Compaña. In Galicia, for example, these manifestations, which are supposed to come from the beyond, have a very specific aesthetic, related to deeply rooted local traditions. I wonder why these spirits would limit themselves to presenting this particular funeral procession in Galicia and not carry it to other places. Could they not do so? This perplexing aspect leads me to consider that the phenomena we study might require a kind of "human cultural transmission belt" for certain aesthetics to be repeated or extended in different parts of the world.

The concept of the "external agent" that I propose is related to the concepts of expanded reality, intelligence, and information. I believe that this agent has the ability to manifest to specific people at certain moments, influencing how we interpret and understand what we see. Over the years, I have observed that the experiences reported by people who have had encounters with UFOs or anomalous entities often reveal patterns and correlations beyond what was observed. These experiences can lead to profound changes in the witnesses' consciousness, an interest in knowledge or art, spiritual development, or even the emergence of extrasensory abilities. These changes cannot be easily explained by orthodox ufology, and I believe these mental repercussions are one of the most intriguing aspects of the UFO phenomenon. I compare this unknown external agent to a kind of universal Siri, capable of influencing our way of understanding reality and perhaps even providing important "psychological updates" for our better understanding of reality and ourselves.

If you want to know more, EXTERNAL AGENT is waiting for you.

JOSE ANTONIO CARAVACA

ChatGPT ANALYZES SEVERAL ARTICLES ON THE DISTORTION THEORY AND DRAWS CONCLUSIONS:

 

1. The Distortion Theory (DT) seeks to understand close encounters with UFOs from a primarily sociocultural perspective, not as extraterrestrial phenomena.
2. DT posits that UFO encounters are highly subjective experiences related to other supernatural visions throughout history.
3. Information in UFO encounters arises from the interaction between the witness and the phenomenon.
4. UFO encounters are constructed like a virtual reality, similar to dreams, where the witness's mind plays a crucial role in shaping the experience.
5. The belief in extraterrestrial visits quickly spread after Kenneth Arnold's sighting in 1947, merging the old with the modern.
6. Even if direct contact with extraterrestrials occurred, it would not solve the mysteries of past UFO sightings.
7. UFO experiences could be manifestations of our mind exploring a reality beyond perception, suggesting an unknown universe and answers about our existence.

ON THE WITNESS/PHENOMENON INTERACTION

A. The Distortion Theory (DT) proposes that UFO encounters are influenced by the interaction between the witness and the observed phenomenon. By carefully examining the witness, including their interests, profession, personality, and environment, we can predict certain elements that will be reflected in their account of the experience. For example, an enthusiast of Egyptian culture might describe a pyramid-shaped UFO with hieroglyphs, while a cautious person might recount a less close and more terrifying encounter.

B. The observer's personality also influences the interaction with the presumed UFO occupants. More curious or brave individuals might experience greater interaction with the beings, while more fearful ones might not clearly see the UFO occupants.

C. Conversely, the analysis of the experience itself reveals information about the witness. Details like the shape of the UFO, the behavior of the UFO occupants, and the elements described by the witness can provide clues about their profile. For instance, a witness describing a helicopter-shaped UFO with military-looking occupants might have some connection to the military.

D. Recurrent narrative and aesthetic patterns are observed in UFO sighting cases. For example, it is common for children, police officers, military personnel, and firearm enthusiasts to report encounters where UFO occupants carry objects resembling weapons. Additionally, there have been cases where UFO occupants have appearances related to famous brands, like the Michelin Man in France.

In summary, DT suggests that UFO encounters result from the interaction between the observer and the observed phenomenon, and that both the witness's personality and the experience itself provide valuable information for understanding these incidents.

ON THE EXTERNAL AGENT

1. UFOs are ultimately a psychodimensional phenomenon that interacts with our physical environment, influenced by our unconscious participation.

In summary, close encounters with UFOs are not isolated episodes of a grand narrative about an extraterrestrial civilization. Instead, they represent a continuous rebirth of the same ideographic/archetypal scheme, where each witness contributes narrative and aesthetic elements from their unconscious participation along with an external agent. This phenomenon manifests outside our usual space-time reference frame and seems to operate in a reality different from ours.

If we consider this as a creative psychic process, we could understand why the UFO paradigm behaves chaotically and shows infinite variations. The experiences contain cultural components inserted by the witnesses, suggesting that the entities associated with the phenomenon are psychic creations influenced by human participation.

Although the UFO paradigm may manifest in our environment in an apparently physical way, its narrative and aesthetic continuity is scarce, as it arises at the moment of contact between the external agent and the witnesses' psyche. These experiences are individual in nature, and their true purpose might be far from conventional interpretations of extraterrestrial visitors, serving instead as vehicles to understand an expanded cognitive reality that we do not yet comprehend.

CONCLUSION:

Based on the provided text, the "external agent" could be defined as an entity or force that interacts with the human psyche and manifests in the form of experiences related to close encounters with UFOs. This external agent seems responsible for the creation and modulation of these experiences, influencing both the narrative and the aesthetic aspects of the encounters.

Although a detailed description of this external agent is not provided, it is suggested that it acts as a catalyst allowing individuals to access unknown portions of reality, possibly other dimensions. It is also mentioned that this agent could be linked to the collective unconscious of humanity, with ancient paradigms being reactivated and influenced by human imagination.

In summary, the external agent appears to be a mysterious and elusive force operating beyond our conventional understanding, manifesting as UFO experiences and challenging our conceptions of reality.

1. Witness-Phenomenon Interaction: Emphasizes the relationship between the observer and the observed in close encounters with UFOs, suggesting that the experience is shaped partly by the witness's psyche and partly by an external agent. This interaction influences both the aesthetics and the narrative of the encounters, indicating that each experience is unique and reflects the unconscious participation of the observer.
2. Nature of the UFO Phenomenon: Proposes that the UFO phenomenon is complex and elusive, manifesting in a multidimensional manner and defying conventional explanations. It suggests that it goes beyond mere extraterrestrial visits, being a psychodimensional phenomenon that interacts with our reality in ways not yet understood.
3. Continuity and Mutability of the Phenomenon: Highlights the lack of narrative and aesthetic continuity in UFO encounters, suggesting that each experience is a restart of the phenomenon. This implies that there is no predefined pattern or coherent structure in UFO experiences, reflecting their psychic nature and the witness's influence over what the external agent wants to show.

THE EXTERNAL AGENT

According to the analyzed texts, it seems that both the external agent and the witness significantly influence the composition of the UFO scenario. The external agent seems to serve as a catalyst or facilitator for the witness's psyche to access unknown aspects of reality, contributing to the formation of the UFO experience. On the other hand, the witness brings conscious and unconscious elements, such as their beliefs, previous experiences, personality, and cultural context, which shape the aesthetics and narrative of the encounter. Both elements interact in a complex and dynamic way, contributing to the diversity and mutability of UFO encounters.

Based on the provided information and interpretation of the texts, the external agent could be conceived as a force or entity acting as a mediator between the human mind and an unknown or expanded reality. This entity seems to have the ability to influence individuals' perception and experience, allowing them to access dimensions or aspects of reality beyond their usual comprehension. It could be similar to what is described in psychodynamic theory, where the unconscious mind interacts with external forces or influences to create perceptual experiences.

In summary, the external agent could be a manifestation of the human mind that facilitates interaction with dimensions or realities beyond our conventional understanding, acting as a bridge between the conscious and unconscious, the known and the unknown.

NEW BOOK: EXTERNAL AGENT

 

Jose Antonio Caravaca, one of the most prominent ufologists of today, presents a new book dedicated to the Distortion Theory, a thesis that, since 2019, has sparked a vigorous debate within the international ufological community. Following the success of "Distortion" (2019) and "In the Mind of UFOs" (2022), comes "External Agent," a remarkable work that aims to shed light on the origin and purpose of an ancient and perplexing phenomenon that is likely the source of many folklores and myths recorded throughout the centuries. This book discusses the existence of mysterious beings and entities that emerge from unknown places of origin. Interestingly, since the mid-20th century, strange ships have appeared in our skies, seemingly coming from deep space. These manifestations, which soon established unsettling connections with ancient supernatural chronicles, bewildered scholars by appearing to be a technological update of these old tales. All of this has complicated the UFO matter in an unexpected way, blending the ancient with the modern and the supernatural with the scientific.

In "External Agent," readers will find a comprehensive analysis of over 70 years of ufological theorization, meticulously examining the most interesting and bold hypotheses proposed to explain these manifestations from various and opposing perspectives. Additionally, Caravaca delves into all the new contributions offered in recent years, addressing key questions that have intrigued researchers for decades: Are UFOs extraterrestrial visitors? Entities from other dimensions? Products of a simulated reality? Ultraterrestrial beings? Time travelers? Solidified thoughts? A projection of the collective unconscious? Unknown stratospheric animals? A control system? Emissaries from the shamanic universe? Intelligent fragments of our own reality?

"External Agent" is a work that builds suggestive bridges to unexpected territories to comprehend the true dimension of close encounters with UFOs. Caravaca suggests that folklore, Fortean apparitions, and strange supernatural visions throughout time seem to be connected with flying saucers in a hidden plot where our psyche is the common vehicle. Even the sinister Santa Compaña, a procession of lost souls from Galician folklore, is included in this analysis, suggesting that these phenomena might be different manifestations of the same mysterious source that the author calls the EXTERNAL AGENT. This book invites readers to question conventions and explore possibilities beyond the obvious, offering an innovative and multidimensional perspective on the UFO phenomenon and its implications for our understanding of reality. Caravaca not only considers classical theories but also incorporates the most recent and avant-garde ideas, highlighting how advances in technology and science can influence our perception and understanding of these phenomena. Through a rigorous examination of historical and contemporary cases, "External Agent" explores how encounters with UFOs and other mysterious entities have influenced various cultures and societies over time. Caravaca argues that these phenomena have been a constant in human history, adapting to the cultural and technological contexts of each era, suggesting an intelligence behind these manifestations that interacts with the human psyche in complex and multifaceted ways.

Moreover, Caravaca examines the possible relationship between UFOs and shamanic experiences, suggesting that these encounters might be related to altered states of consciousness and the perception of non-ordinary realities. By exploring these connections, "External Agent" opens new avenues of research that could revolutionize our understanding of UFOs and their place in the cosmos. Ultimately, "External Agent" is essential reading for anyone interested in the UFO phenomenon and the deeper implications it may have for humanity. With an integrative approach and an open mind, Caravaca offers a work that challenges our perceptions and invites us to reconsider what we believe we know about the nature of reality and the mysteries that remain unresolved in the form of visions of strange and perplexing life forms.

AMAZON BOOK

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JOSE ANTONIO CARAVACA

ARE UFOS A COGNITIVE PARADIGM WHOSE PHYSICAL REALITY IS ONLY THE PRODUCT OF AN EPIPHENOMENON?

For decades, dozens of researchers believe that the UFO phenomenon hides behind an excellent camouflage to deceive and manipulate witnesses for purposes and purposes that we do not understand. It did it centuries ago with the manifestations of fairies, elves, supernatural creatures, and Marian apparitions, and in the 20th century it managed to camouflage itself under the label of extraterrestrial visitors. But, are we before an intelligent phenomenon that perfectly chooses its role to present itself to humans, or on the contrary, are we before a disconcerting cognitive paradigm that evidently shows itself with socio-cultural "disguises" present in each era of its performance? 

That all the apparitions of strange entities that have interacted with human beings throughout time have been so eximious and "lying" in their communications, and that they have offered so little evidence of their existence, is a very interesting indication, and one to be taken into account, that all these unusual manifestations may have the same and unique origin and above all a direct incidence on the psyche of the witnesses, which would indicate that the paradigm does not exist independently of the observers,  at least it does not exist as we see in the final result of the manifestation. Therefore, it would be necessary to distinguish first of all the phenomenon (in origin), from what is manifested before the witnesses (the incidents), which are probably two very different things, just as the artist of his pictorial work can be.

 The fact that the content of all these manifestations has such a human background (perfectly recognizable), both visually and narratively, is another clue that indicates the covert participation of the psyche of the witnesses in the shaping of the experiences, helping to elaborate them in an unconscious way. Moreover, the fact that it is so difficult to document the existence of these phenomena may well be due to their ambiguous dual existence, between the psychic world and the physical world, so it would be difficult to obtain much evidence of their existence, even if their presence seems totally "real" and unquestionable in our environment. But this does not mean that the phenomenon cannot mediate in our reality in a palpable way and cause all kinds of physical and physiological effects, but simply that it does so in a different way to everything we know, although its results are practically the same as those produced by an ordinary real event. Perhaps that is one of the keys to understanding the UFO paradigm. Are UFOs close encounters a phenomenon whose nature escapes the conventional limits of our cognitive dimension? I am not referring to an interdimensional nature as advocated and conceived by many researchers for years, with entities jumping through portals, but rather that the UFO phenomenon comes from unknown areas that can be accessed by our mind in certain states of consciousness, regardless of whether what is manifested in this exploration of a new "reality" can be made momentarily visible and tangible in our dimension.

 

And it is because of the participation of our psyche that the content of all encounters with beings and entities have enormous human cultural implications and extremely absurd and chaotic aspects, such as those offered by the universe of dreams or, for example, even mental disorders and feverish states. But this does not mean that UFOs are something strictly mental (understood as something unreal or illusory), but quite the contrary, but it is very likely that their nature may be closer to the "matter" that makes up our dreams or the world of visionaries than to nuts and bolts. This does not detract from the mystery or strangeness of the paradigm, it only draws attention to other aspects that are more unknown and considered unimportant to date. We have always thought that the material, the tangible, the measurable, the quantifiable, only that which we can put in a laboratory test tube or touch, is what is authentically real and unquestionable.But probably the UFO encounters and other Fortean facts point in another direction. Perhaps there is another way to explore the universe away from the scientific methodology that we have chosen as the only adequate tool to decode our environment.

The existence of UFOs and other similar anomalies are very interesting evidence that shows that the human psyche is not a simple biological reflection of our brain, but that it can access much more information from the universe than what the sensory organs transmit through the known ways. In this way, it is capable of interacting with an apparently intelligent cognitive phenomenon, which is presented to us through a highly flexible "scenography" due to our involvement, and which is capable, in turn, of activating latent faculties of our psyche; a manifestation that moves in that psychic/physical duality that makes it so complex, with our methodology, to reach some kind of answer. Only changing our way of facing the phenomenon will help us to understand it. But taking into account that probably its physical facet, very important for some of us, maybe perhaps only a simple epiphenomenon, that is, a mere consequence of its interaction with our psyche in our environment and not an intrinsic characteristic of the phenomenon itself. For UFOs, in short, would be forming portions of a reality "inserted" within another established reality: a reality loaded with information about ourselves and the universe that does not end up reaching us clearly because of the interference created by our mind and which we have called UFOs, daimons, angels, gods, etc.

 

JOSE ANTONIO CARAVACA

THE "HOLLOW" TECHNOLOGY OF THE UFOS AND THE " FAKE" COFFINS OF THE SANTA COMPAÑA

Despite the assumptions of hundreds of researchers, from the analysis of the testimonies of people who have had close encounters with UFOs, it cannot be inferred that what has been observed is the product of alien technology. Let me explain:

 As far as we know, throughout history, many individuals have reported the presence of strange objects and beings that appear and disappear in a mysterious way. The properties that today ufologists understand as the product of a high extraterrestrial science, in other times have had another type of reading. The ancient stories and folklore of half the world are full of encounters with entities and creatures that floated, levitated, appeared and disappeared, became invisible, passed through objects or traveled aboard luminaries. At the time, all these "miraculous" faculties were attributed to the innate supernatural properties of these creatures that came from invisible realms or from the beyond. They were said to be intermediate beings between angels and humans. But since the middle of the 20th century something very curious has been happening. In the close encounters with UFOs, which are basically identical to the contents exposed in these old chronicles, we find these same extraordinary elements, but this time they get another interpretation more adjusted to our socio-cultural level. Under the prevailing modernity of space travel and science fiction the strange faculties of the ufonauts were reinterpreted as the result of an alien visitation. Sinister bedroom visitors, lights in the night, and wandering beings on roads and highways were translated into astronauts from other planets. However, like our ancestors, we have not been able to show no evidence to prove that what is observed is the equivalent or result of the action of extraterrestrial technology. What witnesses see during their UFO experiences may be a "hollow technology", or in other words a "simulated image" that mimics concepts understandable to observers. For example, the Santa Compaña in the Galician tradition, is a procession of ghosts that carries behind their backs a coffin, but logically it is not a wooden object joined with nails, it is only a representation of something that witnesses interpret as an omen of death.

 

And to date, these dismal visions have the same degree of reality as those of people who claim that an extraterrestrial told him that he came from the planet Mars. The aesthetic content of this type of experience is the result of the interaction of our psyche with a ancestral phenomenon by attempting a comprehensible decoding of this overwhelming and hypnotic expanded reality. A reality that normally remains veiled to our ordinary senses and that seems to be filtered under ideographic concepts that we can interpret. If the study of these phenomena has shown anything, it is that we cannot take at face value what witnesses tell us. And not because they are lying or confused, but because we simply cannot trust the literalness of the image transmitted by these apparitions. In fact, it has never been possible to confirm that the enlightening image of these apparitionistic phenomena, in any of their modalities, correspond to their true nature. And although the Marian apparitions are very definite visions, and the bigfoot evidently looks like some kind of unknown animal, it has never been confirmed that what these visions appear to be is the core of the problem. Simply because we have not been able to capture or capture any of these entities and guarantee the authenticity of their image. The flying saucers emulate a real spaceship with levers, luminous buttons and a computer screen. Their occupants had scuba suits, boots, ray guns and took ground samples in a crude and unsophisticated manner. Today we know that these visions of past decades are totally vintage, mimicry of an outdated technology, they seem to us even funny, therefore, it was a "hollow" representation -- they were not manufactured artifacts with gears, nuts, wires, integrated circuits, etc. It was only an imitative representation of human technology, distorted and transferred to some hypothetical extraterrestrial scenarios.

 And all this brings me back to the same scenario. Close encounters with UFOs have the same structure as all those stories poured into ancient folklore, of the visions of mystics, of access to a piece of unknown knowledge by unusual means.

 And by this I do not mean that these experiences are totally subjective or the product of some kind of mental disorder or hallucination. Quite the contrary. These phenomena are worthy of study because they reveal that there is a way to access unknown information through supernatural visions and encounters. It is very likely that there is an external agent in all this framework, which, ultimately, is the detonator of the appearance and manifestation of these phenomena. But what is clear is that the human psyche is important in this equation. The phenomena occur within the human psychic frequency. An important clue for further research.

 

JOSE ANTONIO CARAVACA