UFOs: WHO IS REALLY VISITING US?

In the eternal discussion about UFOs, some questions persist and remain unclear: Why do "they" allow themselves to be seen? And, even more unsettling, what could their true intentions be? 

The Distortion Theory presents a different view from traditional interpretations. From this perspective, the supposed "craft" that thousands of witnesses claim to have observed wouldn't necessarily be independent physical objects, but rather complex symbolic interfaces between the phenomenon and the witnesses. What we observe during a UFO encounter would be a kind of decoding, a bridge between the external and the internal, that attempts to make something that does not belong to our habitual reality comprehensible through images or archetypes. Therefore, we could say that what is visualized adapts, through our own filters, to each era, to our culture, and to our collective expectations, functioning as a vehicle to transmit a "humanized" message.

In this way, in the Middle Ages, the inexplicable manifested as visions of angels, demons, and other Fortean creatures. In the 19th century, under the influence of the balloon and airship revolution, the skies became populated with mysterious airships. And with the dazzling space age, in the mid-20th century, came the iconic "flying saucers." And in the 21st century, the phenomenon adopts forms closer to our contemporary imagination: drones, intelligent lights, or simply as non-human intelligences.

Therefore, we would have to rethink whether everything we have labeled as encounters with advanced civilizations might actually be a kind of cultural projection that the phenomenon uses to interact with our minds.

This same perspective helps answer another one of the great unknowns: What intentions might these supposed visitors have? The Distortion Theory does not contemplate the existence of multiple alien races orbiting our planet, each with its own purposes and intentions—a hypothesis that, furthermore, would be statistically improbable. What we interpret as "benevolent civilizations" or "cosmic guides" would, rather, be the result of our attempt to make sense of a phenomenon that seems to absorb, reflect, and amplify human archetypes in a process of co-creation that transcends the limits of the imaginable. These manifestations are not fixed or autonomous entities, but expressions permeable to our own perception, shaped by interaction, expectation, and the cultural filter of each observer. Thus, the phenomenon presents itself as neither benevolent nor malevolent, but essentially neutral, molded by the observer and their cultural context. It would not be an invasion or a hidden cosmic plan, but a mirror in the sky that reflects in a distorted way what the human being fears, hopes for, longs for, and imagines from forces it does not understand and with which it has been grappling since the dawn of humanity.

Meanwhile, on a more subtle level, perhaps behind the scenes of these hypnotic staged events, the phenomenon could be operating silently, causing psychological and perceptual transformations in individuals. These changes, difficult to detect immediately, could be fostering a slow but profound reconfiguration of consciousness. More than a collective phenomenon in the strict sense, although it inevitably touches upon that too, it seems to operate in the intimacy of each individual, in that inner space where perception and the experience of the transcendent intertwine.

Perhaps its purpose is not so much to transform humanity as a whole, but to accompany, provoke, or catalyze a process of internal actualization in those who manage to connect with this reality. It is as if the phenomenon were seeking a personal dialogue, a silent conversation with the mind and spirit of every human being willing to look beyond the limits of their own map of reality.

Thus, in its apparent neutrality, the phenomenon acts as a dynamic disruptor that stimulates in each person the possibility of expanding consciousness, of rethinking oneself, of remembering something that has always been there, waiting to be recognized. Perhaps connecting with one's own soul. What makes us human.

JOSE ANTONIO CARAVACA