miércoles, 1 de julio de 2020
UFOs, especially close encounters, seem to be, or rather behave as, an individual system of expression of an unknown cognitive dimension with a wide degree of contagion, as if it were some kind of virus. At least, this is how it behaved the UFO phenomenon during its peak in the last century, affecting certain and specific people and spreading rapidly throughout the world in an inexplicable way.
Although UFO apparitions are found virtually everywhere in the world, like many psychological pathologies that share common points among different patients but develop with different details, UFO experiences also develop in a personalized (subjective) way in each individual, as if they "adapted" first to the subject's environment and then to their own unique social and cultural factors but maintaining an internal structure with the same basic concepts.
If we analyze it from this point of view, UFOs would be the manifestation of a mainly psychic phenomenon that would need the interaction with individuals to show itself in our world. And how would it do that? Through three-dimensional "projections" indistinguishable from the reality that surrounds it, in the same way that throughout history human beings have spoken of other types of entities, beings, gods and creatures that have emerged from other "invisible worlds".
This does not mean, nor does it limit, that the means of expression of UFOs is exclusively in the "ethereal" realm of the psychic, that is, subjective and unquantifiable, but on the contrary, it would sometimes be capable of becoming tangible in our universe and provoking all kinds of physical repercussions (on the witnesses or the environment). But making it clear that the physical interaction of the phenomenon on our reality would be full of anomalies like those observed in UFO experiences, as well as remarkable spatial-temporal alterations.
From today's perspective we can look back and see that the manifestations of UFOs, at least as it was known and studied in the decades of the last century, developed and expanded as some kind of temporal contagion, and reduced to a large group of people, who experienced this type of experience, like their ancestors in different contexts and cultures, but under an updated prism, in this case, about the extraterrestrial visitation, a topic more in line with the times that the visit of angels, elves or other types of fabulous creatures. This is because this paradigm, whatever its origin and purpose, feeds back into their interactions with the witnesses themselves, to manifest itself before their eyes. We are before some kind of intelligent and immersive cognitive reality capable of elevating our understanding of the universe around us.
JOSE ANTONIO CARAVACA
lunes, 1 de junio de 2020
If we leave aside the origin and motivation of UFOs, it is clear that we are facing a phenomenon that produces a notable and evident psychic disturbance in the witnesses.
The fact that the observations are so different from each other, and that the narratives of close encounters with UFOs contain so many human cultural factors indicate that the decoding of experiences, regardless of their supposed origin, is indisputably sifted by the human psyche before observation.
To ignore the participation and involvement of witnesses in the development of UFO events is to discard one of the key pieces for understanding the process of how this paradigm can come about. In addition, the fact that many individuals before and after their experiences experience events of a paranormal nature, such as poltergeist phenomena or premonitory dreams, indicate the importance of the psychic involvement of witnesses.
And on the other hand, it is interesting to note that none of the narratives offered by the witnesses offer visual material totally unknown to human beings, from ladders, diving suits, screens, buttons, belts, emblems, gloves. In the same way, the actions, conversations and behaviours of the supposed extraterrestrial visitors faithfully obey extrapolations of human aspects to a context of alien visitation, from the multiple tasks of repair observed, to the collection of samples of the terrain with perfectly recognizable actions and utensils, not to mention the multiple absurd dialogues.
What am I trying to say with all this? Simple. At this point in the UFO research, we understand that the experiences we have been collecting are not the result of the simple, aseptic observation of an event alien to the witness. Everything indicates overwhelmingly that what has been observed is intimately related to the observer.
Therefore, the detailed study of the UFO literature shows that the accounts show a direct interaction between the witnesses and the phenomenon. Otherwise we would not be able to understand the enormous mutability of the paradigm that has eluded any type of classification or analysis for years, precisely because it seems to react differently to each witness.
At this point, it is very likely that close encounters with UFOs are enormous and complex psychic elaborations of unknown origin, which may contain matter and be indistinguishable from the reality surrounding it, and which are projected before the witness (not as a simple hallucination) to make him believe in a supposed supernatural reality (extraterrestrial life) of which he himself is a participant contributing with the social/cultural factor.
Only understanding that we are faced with a cognitive paradigm of global action, but of signification and individual character we will begin to deepen towards the nucleus of the mystery.
JOSE ANTONIO CARAVACA
viernes, 1 de mayo de 2020
Many UFO researchers have been so fascinated by the phenomenon that most of the more important details offered by the paradigm have gone unnoticed.
Very rarely have I read profound reflections on the strange behaviors shown by the occupants of the flying saucers that demonstrate that the paradigm is much more complex than the extraterrestrial hypothesis claims. Since the late 1940s, witnesses have described numerous disconcerting behaviors in our so-called space visitors. UFO crew members have been scary, curious, funny, evasive, talkative, violent, indifferent, rude, generous, terrifying and even absurd.
I believe few researchers have questioned how it is possible that alleged aliens can repeat over and over again such a variety of behaviors in their landings as if in each case these actions were restarted again, since they are never developed but simply outlined. Let me explain.
We have dozens of incidents where UFO occupants are frightened by the human presence, but in the same way we have the same amount of reports that tell us about entities that want to come into contact with human beings in a friendly way. And with this same premise we can exchange all the behaviors, from the violent to the curious among all the occupants.
And the right question would be, why do we find this diversity of behavior repeating itself, as if trapped in an infinite loop, in entities, beings, creatures and humanoids of different and similar aspect?
There is no clear description that shows or points unequivocally that a certain type of UFO occupant has a certain or defined behavior. On the contrary, the occupants of UFOs may show, in a random way, as if it were a roulette wheel, since the aspect of the occupants really does not influence at all their action or behavior towards the witnesses.
Enthusiasts of the extraterrestrial hypothesis would argue that the answer to all these questions is very simple; we are facing different civilizations that behave differently towards human beings, but, as I have indicated, the incidents point out that any type of UFO occupant can behave very differently according to the occasion or rather according to the witness.
But for our study the most interesting thing is to decipher why a presumed extraterrestrial would show himself surprised in the presence of a witness after landing hundreds of times?
Why does he repeat his amazement in the presence of a human being in the surroundings of a UFO? And similarly, how many times would he need to repair his flying saucer in front of a witness? How many ground samples does he need to collect? How many glasses of water does he need to drink to quench his thirst? How many times would these "scientific" aliens need to perform a medical exam on a human? Why would a suspected alien stay static at the side of a road while the witness drives by? Why do all these actions repeat themselves over and over again? Why haven't the occupants of UFOs evolved over time in their behavior and relationship to humans, only repeating certain behavioral patterns? Why do the occupants after hundreds, perhaps thousands of landings, keep repeating these same behavioral-like mantras?
We have not observed a substantial difference in content between the reports of the 1950s and those collected in the 1990s, as if the narrative content of these reports were stagnant, or developed only on certain cultural and social patterns; even abductions are repetitive and reiterative using the same simple concepts, whether in the bedroom or any other location.
The reiteration of all these actions and behaviors would indicate, in my view, that the UFO paradigm, whatever its origin, is manifesting itself in our environment using psychic information extracted from the unconscious of the witnesses. And that probably this interaction between the phenomenon and the witnesses is what determines (chooses) the presence of a certain behavior on the part of the beings who crew the UFOs.
It must be made clear, and this is very important, that all the behaviors performed by these beings are perfectly recognizable by the witnesses, since even the occupants of the flying saucers, gesticulate with their hands and faces in the same way we do, showing surprise, anger, curiosity, joy, sadness, interest, et cetera. How is this possible?
This may be due to three basic possibilities:
1. Extraterrestrials use an identical gesticulation to ours on their home planets.
2. The extraterrestrials have learned our gesticulation.
3. The phenomenon is using human resources in its manifestations to express itself in a certain way.
If we had to make some kind of comparison with something known to us, without a doubt, we would compare the beings in close encounters with UFOs with the nebulous characters that appear in our dreams who transfer some type of message.
The UFO crew seems to be involved in a kind of "dramatization" of human concepts incorporated into a supposedly extraterrestrial setting.
Therefore, it is clear that the phenomenon that is manifesting itself to us is using human resources, both visually and narratively, to present itself to our eyes as visitors from outer space, when what we are probably witnessing is a gigantic psychic architecture that is created at the very moment that contact is made, the connection between the phenomenon and the witnesses.
And by producing an anomalous manifestation where creativity and spontaneity take precedence over many other factors, it is very likely that the incidents will restart under the same plotline – alien encounters, as most witnesses, while interacting with the phenomenon individually and privately, are inclined by the cultural milieu to seeing such encounters as a kind of extraterrestrial interaction.
The personal psyche of the individuals will determine, by different circumstances and conditionings, that the occupants of the UFOs will be elusive, curious, dialogical, violent or frightening because of a psychic mechanism that is similar to the one that produces the apparently independent and unique behaviors of the characters of our dreams. It is a form of involuntary interaction that takes place at the same moment that the encounter with something unknown is experienced.
There is nothing more behind these behaviors than a reiteration of the same patterns of behavior, over again and again, attributable to human participation in the elaboration, in an unconscious way, of the phenomenology that they are witnessing and which has been established as a scenario that is a meme in human society.
The scene is presented before the eyes of the witnesses as an immersive psychic/physical projection that is practically indistinguishable from the reality that surrounds it. But after the conclusion of the UFO encounter, nothing of the experience remains in this or any other universe, since the experiences have an expiration date the very moment they begin.
JOSE ANTONIO CARAVACA
miércoles, 1 de abril de 2020
For decades, dozens of researchers have believed that the UFO phenomenon is hidden behind an great camouflage to deceive and manipulate witnesses for purposes we do not understand. It did so centuries ago with the manifestations of fairies, goblins, supernatural creatures and Marian apparitions, and in the middle of the 20th century it managed to mimic 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 its time of action?
That all the apparitions of strange entities that throughout time have interacted with the human being have been so reticent and "lying" in their communications, and have offered so little evidence of their existence, is a very interesting indication, and 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 witnesses, at least in the final result of the manifestation that appears before our eyes. Therefore, we should first distinguish 1.- The Phenomenon (the origin) from 2.- The Manifestation (the incidents), which are probably two very different things, as can be a painter from his
That the content of all these manifestations has such a human background (perfectly recognizable), both visually and narratively, is another key that indicates the covert participation of the witness's psyche in the shaping of the experiences, helping to elaborate them in an unconscious way. Furthermore, the fact that it is so difficult to document the existence of these phenomena is very possible that it is due to their ambiguous dual existence, between the psychic world and the physical world, which is why it would be complicated to obtain much evidence of their existence, even though their presence seems totally "real" and unquestionable in our environment. But this does not mean that the paradigm cannot mediate in our reality in a palpable way and cause all kinds of physical effects, but simply that it does so in a different way from what we know, even though 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 a phenomenon whose origin escapes the conventional limits of our cognitive dimension? I do not mean an interdimensional origin as defended and conceived by many researchers for years, but 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), quite the contrary, but it is very likely that their nature can be closer to the "matter" that makes up our dreams than to a sheet of metal or screws. This does not detract from the mystery, nor the strangeness of the paradigm, it only directs the attention towards other aspects that are more unknown and considered unimportant until now. 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 perhaps there is another way of exploring the universe that is far removed from the scientific methodology that we have chosen as the only suitable tool for decoding everything around us. The existence of UFOs and other similar anomalies is very interesting evidence that shows that the human psyche is not a simple biological reflection of our brain, but can access much more information from the universe than the sensory organs transmit through the known pathways. 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 achieve some kind of response. Only changing our way of seeing the phenomenon will help us to understand it. But taking into account that probably its physical facet, very important for some of us, it can be is 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. Since UFOs, in short, would be portions in formation of a new reality "inserted" within another established reality.
JOSE ANTONIO CARAVACA
domingo, 1 de marzo de 2020
One of the keys to understanding the UFO paradigm would be to decipher whether UFO sightings (strictly unidentified flying objects in the sky) are related to close encounters with UFOs (either landings or closer more encounters).
Although this may seem obvious, with no room for doubt, for some scholars it is not so clear that all the UFO manifestations described in hundreds of reports are due to the same and unique phenomenon. The differences and discrepancies between the two facets of UFOs seem irreconcilable and antagonistic.
While the UFOs in the distance behave in a more or less uniform, with an acceptable index of strangeness for the parameters of the premise of the extraterrestrial hypothesis, in the proximity the phenomenon is shown in a chaotic and disorderly way and even in a crazy way which makes the paradigm acquire another facet, since it presents a very high degree of strangeness. So it may be that both phenomena are not the same, although, on the other hand, and in counterpoint to these aspects, all the data suggest that they should be.
Nearby UFOs acquire unpredictable behaviour and their appearance is highly malleable and open to infinite variants, so many that it is impossible to establish any classification. To further difficulty, the variability of the phenomenon, at least in its visual aspect, seems to be clearly related to the socio-cultural aspect, so its field of action is almost infinite.
Adding that the behaviour, conversation and intellect of the UFO occupants are at the antipodes of what we would consider a gesture or behaviour of an advanced civilization (and I do not mean behaviours that we do not understand by our little intellectual evolution, I mean that witness descriptions are absurd and devoid of any logic).
Close encounters with UFOs seem to be experiences targeted at certain witnesses and move away from arbitrariness. Moreover, there are many signs that the human psyche is in some way in contact with the manifested phenomenon. Witnesses are clear that the UFO phenomenon establishes some kind of mental connection with them. Therefore, the UFO sightings far from being an aseptic apparition of an extraterrestrial spacecraft, as seems to be pointed out in distant sightings, in the closest encounters we find a mess where the human psyche seems to interfere with the observed content.
Whether all this is motivated by a high technology, or by an unknown psychic procedure (as I believe, aided by an exogenous factor) we should completely rethink our approach to the UFO phenomenon. Statistics on time of observation, geographic patterns, physical trace studies, humanoid typologies, etc. have proven ineffective in dealing with the ultimate nature of UFOs. Probably our Cartesian way of approaching the problems and mysteries of our environment has prevented us from going any further (Field investigations leading to case documentation and the measurement or retrieval of physical evidence; Laboratory analysis of physical evidence; The systematic compilation of data (descriptive and physical) to look for patterns and so extract significant facts; The analysis of compilations of data (descriptive and physical) to look for patterns and so extract significant facts...).
Only by understanding that we are facing a paradigm that is closely related to the human psyche, will we begin to decipher the enigma. Although close encounters with UFOs are global manifestations, which can be found in different parts of the world, their decoding has to be individual and taking into account the participation of witnesses, who can no longer be considered as mere observers (independent chroniclers) but as essential parts of this fascinating cognitive enigma that throughout history has assumed different roles, imbued precisely by its inexcusable complicity with humankind.
JOSE ANTONIO CARAV@CA
sábado, 1 de febrero de 2020
As we analyze the close encounters with UFOs we will realize that they are not individual episodes of the one same story that we are trying to reconstruct little by little. In other words, we are not compiling different testimonies that describe the multiple landings of an extraterrestrial civilization coming to our planet for scientific purposes.
Leaving aside the fascination and enthusiasm produced by the study of UFOs, we will understand that we are witnessing a continuous restart of the same ideographic skeleton/archaeotype (extraterrestrial visitation) to which each witness contributes by providing new narrative and aesthetic elements that are the product of the unconscious participating in the elaboration of these experiences in conjunction with an external agent. Otherwise the great mutability of the phenomenon and the incoherence of many of its actions could not be explained.
And in all these years of study the UFO occupants have not taken a step forward, neither to show themselves publicly, nor to inform witnesses of their true purposes or to give any proof of their presence on Earth. The paradigm is so elusive and volatile, despite its multiple manifestations, that it seems to be orchestrated into a reality different from ours from which it is impossible to obtain any kind of proof. Therefore, we must understand that UFOs operate outside our usual spatio-temporal frame of reference.
But if, on the contrary, we are exposed to a continuous, infinite and disconcerting unknown creative psychic process, which acts as a kind of loop, it is quite possible that we can understand why the paradigm has behaved the way it has, because we attend every close encounter as a new, content restart of UFO incidents, as if each story could unfold freely and without control, without there being anything pre-determined by the paradigm before the experience begins.
What it offers us are multiple chaotic incidents, absurd and showing infinite variants, with numerous witnesses participating in its elaboration. Human participation allows many UFO experiences to contain multiple cultural components of our society inserted in their scenography, both aesthetically and narratively. Therefore, the entities and creatures associated with the UFO phenomenon would only be, in a certain way, "psychic" creations that would behave, seemingly, as "living" and "independent" beings.
But their actions and communications are greatly influenced by the participation of witnesses. Yet we are not circumscribing the whole UFO affair to an ephemeral mental universe. The UFO paradigm is capable of manifesting itself in our environment as if it were really present; as if it were apparently an ordinary phenomenon, with all that this implies.
If we accept that we are dealing with a cognitive phenomenon that is expressed through individual involvement with witnesses, we will understand why there is so little narrative and aesthetic continuity from one incident to another.This is because continuity and homogeneity are not components of the intrinsic nature of the UFO phenomenon. In other words, the paradigm has neither a specific form nor a procedure to act premeditated. Everything arises at the very moment of contact between the external agent and the psyche of the witnesses.
Thus there is neither a before nor an after of a UFO encounter. Nothing remains beyond the duration of an experience, in the same way that the characters of a dream do not continue their life once we have awakened.
Until now, we have only been observing the modification of the same concept (extraterrestrial visitation) on infinite occasions. It is as if we had been exposed to a phenomenon that is mostly psychic and to a lesser extent physical, that starting from a basic skeleton (ideograms), has allowed witnesses (even if involuntarily) to modify their way of manifesting and acting (expressing themselves) in our environment. And that is why certain and specific witnesses have managed to interact to a greater degree with the paradigm and offer more complex, laborious, fantastic and detailed experiences than other individuals.
Only by understanding that we are dealing with experiences of individual character and significance, even if they affect half-worldly individuals, will we begin to get out of the loop. And it is very probable that the real objective of these manifestations is completely far from the pretensions and approaches exposed so far by the majority of UFO researchers.
Since we have confused the means of expression of the paradigm with the background of the problem, UFOs and their occupants are probably only "vehicles" for a better understanding of an expanded cognitive reality that we do not yet know how to interpret or decode.
JOSE ANTONIO CARAV@CA
miércoles, 1 de enero de 2020
Surrealism began to develop in Paris in 1924 with the publication of the "Surrealist Manifesto" by André Breton, "who believed that the post-war historical situation demanded a new art that delved into the deepest depths of the human being in order to understand man as a whole.” Breton said that surrealism: "is based on the belief in the superior reality of certain forms of association scorned until its appearance and on the free exercise of thought. It tends to destroy definitively all the remaining psychic mechanisms and to substitute them in the resolution of the main problems of life.”
The definition is clear: For the surrealists the work is born of pure automatism, that is to say, any form of expression in which the mind does not exercise any type of control. Surrealists try to capture by means of abstract or figurative symbolic forms the images of the deepest reality of the human being, the subconscious and the world of dreams. For which they use resources such as: animation of the inanimate, isolation of anatomical fragments, incongruent elements, metamorphosis, fantastic machines, relationships between nudes and machinery, evocation of chaos, representation of automatons, spasms and empty perspectives.
Hidden and forbidden thought will be a source of inspiration, in eroticism oneiric realities are discovered, and sex will be treated in an impudent way. They were also interested in the art of primitive peoples, the art of children and the insane. They will prefer long, ambiguous, mysterious titles, which means that the matter was more important than the realization itself.”
UFOs work in a similar way. It is some kind of higher expression of consciousness that has chosen a language that goes beyond the verbal and the everyday. The UFO phenomenon uses psychological springs of rupture with our ordinary reality to provoke a deeper look at the inside the human psyche. I am convinced that only the study of the existing relationship between the UFO paradigm and the psyche of the witnesses involved can lead us to the resolution of the enigma...
JOSE ANTONIO CARAV@CA