domingo, 1 de mayo de 2022


Could we consider Kenneth Arnold's experience, regard- less of its nature, as an unprecedented trigger within human imagery for the ideo- graphic transference of a modern folklore?

Let me explain. In almost all the cul- tures of the planet there are old chron- icles of encounters with unknown beings and entities that apparently inhabited invisible paradises, celestial realms or the very beyond. These experiences have a singular and indisputable cognitive reality that has led to the elaboration of complex mythologies including religions. No one doubts that these stories were in many cases due to the existence of an unknown phenomenon, but with broad psychic ramifications. In many of these manifestations we have noted that there is an endemic characteristic, which makes that certain apparitions, as in the case of the Santa Compaña in Galicia (Spain) have no repetition in other parts of the planet. But how is this possible?

Do these phenomena not have the capacity to move from one place to another?

Apparently many apparitions with unknown entities have needed cultural sustenance, that is, oral or written transmission, to move from one area to another. This does not mean that these appa- ritions have as origin the "psychic contagion" as the psychosocial theory defines it, since very probably in other places there exist cults or beliefs in very similar things but that nevertheless have a different aesthetic. And here we find an important clue. The majority of apparitions with entities of all kinds have a very similar narrative background (communicative and informative), since they are elusive, elusive beings, or in a few cases very talkative. But in their external form, in their aesthetics, these beings and entities can offer wide divergences, even among what are considered the same enigma with little space for change, such as extraterrestrials or the Virgin Mary (and bigfoot). 

The researchers have noted ad nauseam that the manifestations are usually very unstable in their aesthetic aspect, and surprisingly, the scenography presented to the witnesses offers many changes from one event to another. As if each witness decodes this cognitive reality differently. But I am not referring to a simple cultural bias as psychology defends, product of a natural reaction of our psyche before an unknown stimulus (and that he is trying to put back together as best he can). But rather, the manifestations seem to react differently to each person presented with aesthetic characteristics that we will never encounter again in another event. Until now, scholars have considered that, for example, the approaches of the UFO phenomenon to witnesses (close encounters) caused a good number of collateral effects (epiphenomena); buzzing, trances, sensory isolation, poltergeist phenomena, development of paranormal faculties, etc. Perhaps as a consequence of extraterrestrial technology or the incursion of these manifestations from other dimensions. But nevertheless, what we have to value, is that both the visionaries of the Virgin, as well as the witnesses of other fortean apparitions, very different in appearance (aesthetics) to our flying saucers, have also noted these "secondary" effects. Then we might reconsider our initials approaches to the UFO phenomenon, at least in its facet of close encounters.

And if the aesthetics of these apparitions were actually the least important aspect of the phenomenon?

And if what we see is the result of sensory interference caused by our psyche in trying to shape this cognitive universe? And if the stories of flying saucers and multiple ufonauts were simply "back- ground noise" that prevents us from properly delving into this phenomenon?

We cannot overlook the fact that altered states of consciousness, personalization and subjectivity of the experiences are a hallmark shared by almost all encounters with unknown entities. Therefore, there are two aspects to take into account:

1.- If we are dealing with invented experiences, why do the witnesses not "copy" the aesthetics of the encounters that appear in books or in the press to ensure the credibility of the media and researchers?

2.- If it is a real phenomenon, why is the aesthetics not maintained from one event to the next? Does the paradigm not have a memory of its previous appearances?

The strangest thing is that the only uniformity presented by the close encounters can be found in the so-called epiphenomena, so we could conjecture that we have most probably mistaken our initial approach. Why do the witnesses not agree on the aesthetics of the phenomenon, which is widely publicized and drawn, and for example if they are able to talk about those collateral phenomena that are much less known?

What if the trances, the buzzing, the OZ factor, the paranormal phenomena, the development of PSI faculties, the premonitory dreams were the fundamental axis of the phenomenon we are studying?

What if this is a clear sign that we are dealing with apparitions widely related to the human psyche? It has always been striking that flying saucers and their occupants were in fact a reflection of what our own astronautics or science fiction had previously offered. Levers, ladders, ray guns, self-contained respiratory equipment, luminous button computers, etc. have composed the scenery of a scenography that seemed to us all too human. In fact, any other supernatural or unknown apparition always has been somehow wrapped by socio-cultural factors, indicating that whatever it is, this elusive phenomenon is projected on our reality using the human imaginary, or in other words, the unconscious of the witnesses. Also if we observe these apparitions about a timeline, we will realize that UFOs are nothing more than a modern folklore that draws from older sources, and that they are probably the latest reflection of an ancient phenomenon that has always been present in the history of mankind.

UFOs, at least in their facet of close encounters, are the natural replacement of angels, fairies, elves, and other anomalous creatures. The only difference is that, contrary to other more local folklore, their repercussion in the general media in the middle of the 20th century (unprecedented in the history of humanity) allowed, for the first time, the existence of this cognitive reality to have a wider impact in different countries.

So I wonder what would have happened if in past centuries the encounters with the Santa Compaña in Galicia or Springheel Jack had been publicized with the same means as our modern flying saucers? Would we have found encounters of this retinue of the dead or of the jumping ghost in Mexico, Sweden or Italy?

This would demonstrate that on the one hand the phenomena we study have an origin external to the human being, that it is not a purely psychological phenomenon, but on the other hand, it needs a transmission belt, the expansion of certain supernatural beliefs to probably support its ephemeral life. Without the sum of these factors, the phenomenon would not have the necessary ingredients for its development, demonstrating that on their own initiative, the Fortean apparitions also need of an appropriate environment in society to propagate. UFOs and Fortean apparitions live in a liminal zone, beyond the reach of our ordinary state of consciousness. 


jueves, 3 de marzo de 2022


The Distortion Theory claims that everything observed in the staging orchestrated by the phenomenon, that is, the UFOs and their elusive occupants, follows a very similar development, even if it is something else, to that manifested in dreams. And what would be the main conclusion of this fact? Well, that close encounters have no real and lasting existence (continuity) beyond these ephemeral contacts. There is neither before nor after, we can only quantify and evaluate the during. And this singular fact would explain, from the outset, one of the great questions of the UFO subject: Why are there so many types of flying saucers and extraterrestrials? And the fact is that these manifestations would be the result of a highly "creative" and "malleable" process that would be adapted to the private and non-transferable information of each witness, with hardly any previous information occurred in another ufological case because the phenomenon is incapable of preserving aesthetic contents beyond the most common and foreseeable elements. For this reason, we have been unable to obtain a fixed or coherent photograph of the UFO paradigm or even to extract a shared plot among thousands of events that would clearly indicate that we were before the same craft and the same crew members. Therefore, if UFO incidents are the consequence of an individual parapsychic mechanism to be executed, with unsuspected consequences, it is indisputable that the resulting episodes should be unpredictable, random and chaotic.


jueves, 10 de febrero de 2022


In the decade of the sixties of the last century a substantial fact happened to understand the evolution of ufology, two bastions such as NICAP and Dr. Joseph Allen Hynek did not end up accepting the close encounters with UFOs and their crew members despite the multiple episodes that were occurring worldwide. And all because this type of incidents and their display of absurdity and incoherence endangered the stability of the extraterrestrial hypothesis (ETH) before the public opinion and especially before the scientific community. A communiqué from the famous group stated: "NICAP neither accepts nor rejects this type of reports". But in the face of the strength of the evidence of such incidents, finally both sides had to admit, however reluctantly, that these cases, however anomalous, were an intrinsic part of the UFO phenomenon. And this made other kinds of theoretical approaches begin to gain strength in the ufological territory, with Jacques Vallée and John Keel at the forefront. From those key years onwards, aliens lost some of their prominence, at least in the eyes of the scholarly community. Subsequently, the contributions of Michel Monnerie, Jerome Clark, Freixedo and others, managed even more to corner the idea that the flying saucers were only ships of sheet metal and screws piloted by excellent scientists arrived from unknown planets. However, after decades of ostracism, and in the heat of the so-called Pentagon's UFOs, the extraterrestrials have come back to life. The history seems to want to restart from scratch, completely ignoring, as in the past, the cases of landings and close experiences with UFOnauts. Nowadays, for some, only pilot sightings and radar detections are important (without assessing whether they could belong to phenomena other than flying saucers). But what many of these HET advocates ignore is that the same promoters of this resurgence of "extraterrestrials" are not convinced of this approach, and openly point out that the UFO phenomenon is related to paranormal and fortean facts of all kinds as well as to the human psyche, leaving the door open to an implicit admission of the same precepts defended by paraufology (a term that agglutinated the most heterodox ideas within the study of UFOs). Therefore, a new turn of the screw is expected soon, which will leave us in the right place in the investigation.


lunes, 3 de enero de 2022




The UFO phenomenon is a "mirage" produced by our mind trying to decipher the content of an unknown but highly immersive reality. Our unconscious, in line with the paradigm, reconstructs a scenography based on our sociocultural stereotypes. Science fiction prior to 1947 is evidence that these manifestations are based on the human imaginary. They only show a distortion of our own reality transferred to a fictitious scenario of extraterrestrial visitation. Nothing shown is really alien to the human mind.





domingo, 26 de septiembre de 2021


The interpretation of the genesis of ufology has undergone a remarkable evolution over the years, from the extraterrestrial hypothesis (Keyhoe, Friedman), to a redefinition of the origin of the phenomenon, with the possibility of UFOs coming from parallel universes or unknown dimensions (Vallée, Keel, Michel), all in an attempt to find a place for the anomalous and paranormal component present in many of these experiences. However, both positions still shared the same general points: the existence of intelligent entities alien to human beings, and the presence of strange unknown airships interacting in our environment. Subsequently, the possibility arose that flying saucers were a phenomenon radically different from everything we had established to date, and as a result of the approaches of the famous psychoanalyst Carl Jung, other approaches arose that contemplated that UFOs were neither vehicles nor extraterrestrial intelligences behind these appearances (collective unconscious and psychic phenomena). The Distortion theory follows to a certain extent this last stele by considering UFOs and their occupants as a sort of artificial sociocultural screen raised by our psyche and that hides, in an involuntary and not premeditated way, a mysterious and disconcerting paradigm of cognitive order.


martes, 17 de agosto de 2021


To date we have no evidence that the extraordinary and unknown capabilities and properties exhibited by the UFO phenomenon are due to the existence of an extraterrestrial technology deployed before our eyes. In fact, the evolutions of strange luminous spheres in the sky, the appearance and disappearance of humanoids, electromagnetic interference, paralysis or that some objects or entities can pass through matter, have been described in many other supernatural contexts for hundreds of years without having been thought to date to be the product of an unknown science, but rather as the manifestation of a reality that normally seems forbidden to the ordinary senses. So it is clear that the similarity of UFOs with these other strange phenomena could indicate that we have been reinterpreting, perhaps influenced by our cultural filters, a series of paradigms that since the dawn of history have been present in different human cultures and that seem to react to our presence by changing and metamorphosing their external appearance. Curiously, telepathic communications are not an exclusive resource of UFO crews either, but practically all entities that have come our way, have used this means to communicate with us. But only from the second half of the 20th century experts began to consider that the anomalous manifestations could conceal a lavish alien technology, but are we sure about this?

Can we be sure that UFOs, their occupants and collateral phenomena are a consequence of the irruption of a science from other worlds on our planet? And even more taking into account that very soon the ufologists noted that, together with the manifes- tations of flying saucers and ufonauts, phenomena such as poltergeist, precognitions, strange dreams, etc., which were not unprecedented for the investigators of other heterodox subjects, were making an appearance. So, in reality, none of the UFO paradigm, except for its particular aesthetic scenography (with certain nuances), has been completely unknown to us, but obviously what has changed is the inter- pretation we have given to these apparitions. That an unexpected nocturnal visitor bursts into our bedroom has never been considered an extraterrestrial interference for scientific purposes until our civilization has contextualized these apparitions under a certain explanatory framework in line with a supposed technology that would allow extraterrestrials to go through walls to reach us. But obviously this approach ignores the fact that all kinds of entities have performed these same tasks since the dawn of history, in fields as diverse as the religious, the mystical or the philosophical. In the last seventy years thousands of people have described incredible apparitions that seemed to simulate in their appearance to be the result of an unattainable extraterres- trial science, although on the other hand, the similarity with our own evolutionary development (anthropomorphizing of the occupants) and technological development (scuba diving suits, autonomous respirators, ray guns, ladders, antennas, windows, control consoles, etc.) led many other researchers to suspect that it could be some kind of mirage or socio-cultural distortion of our own civilization raised by a phenomenon that we do not know how to decode properly.

Therefore it cannot be ruled out that what we have erroneously labeled to date as close encounters with extraterrestrial beings is the product of other types of phenomena or issues related to human perception of unknown chinks in our reality or our own mental universe that sometimes assaults us outside the walls of the psychic with a rapturous force.


jueves, 1 de julio de 2021



Since practically the beginnings of modern ufology, the behavior of the UFO cases has only made evident that distant sightings do not have many points in common with the so-called close encounters. It is in the closest experiences with the Unidentified that the paradigm reveals itself in a much more ambiguous and disconcerting way, moving away from our assumed presumptions about the origin of the phenomenon. And we cannot deny that there is an abysmal and substantial difference, in form and substance, between both facets of the UFO paradigm, and although both share obvious common features, it does not seem, after a thorough analysis of the issue, that they fit exactly the same phenomenon, at least in the way of experiencing it. But how is this possible, and did the distant sightings engender the birth of a different phenomenon? The doubts and questions that arise from the study of the ufological literature are wide and diverse, and until we do not get to delimit which is the true dimension of the close encounters with UFOs we will not advance in the understanding of the phenomenon.