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
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