UFOS: 9 KEYS THAT INVALIDATE THE EXTRATERRESTRIAL HYPOTHESIS

Although many researchers continue to defend the Extraterrestrial Hypothesis as the most accurate answer to explain the UFO phenomenon, its coherence has been much in recent years. And only by disregarding a large part of the informative material gathered by ufologists is it possible to maintain, to this day, that the visions of these artifacts and their occupants may be caused by the arrival on our planet of a troop of extraterrestrial scientists. In my opinion, there are nine key factors that we must take into account when analyzing this paradigm:

1.- Infinite diversity in the descriptions of airships. (Not even in basic shapes such as "saucers" or "spheres" there is unanimity in sizes or colors).

2.- Infinite diversity in the descriptions of humanoids.

3.- Exclusivity of each incident. No repetition in the casuistry of most of the elements and characteristics observed.

4.- Absurd elements (fairies with scandals, cooking aliens...).

5.- "Paranormal" characteristics of the incidents.

6.- Total absence of weighty evidence confirming the existence of these "extraterrestrial" visitations.

7.- The non-existence of a global plot that could unite all the incidents in a big story.

8.- That they appear to be phenomena that move between two antagonistic universes, the physical and the psychic.

9.- Elusive information that does not determine the true origin, nature or purpose of the occupants of the UFOs.

The sum of these factors gives us an uncertain and disturbing result. How is all this possible? What can explain the infinite capacity of the phenomenon to vary from one episode to another? Why does it restart in each encounter? Why is it, often, so absurd and hilarious? Why have we not been able to obtain a single irrefutable proof? How is the phenomenon regulated to remain "clandestine", despite its numerous appearances? How can they "move" between the real universe and the psychic one?

JOSE ANTONIO CARAVACA

THE INSTABILITY OF THE UFO PHENOMENON

 

My studies on close encounters with UFOs have pointed out that both the aesthetics and the narrative of such episodes are closely related to the unconscious of the witnesses. Although the conclusion I have reached is that rather than belonging to a collective of beliefs, UFOs and their occupants seem to be constituted primarily on information extracted from a single individual.

But what does this mean? On the one hand, the phenomenon is constructed under very specific socio-cultural patterns, and on the other hand, these resources are contributed, although involuntarily, directly by the witnesses when they are witnessing these apparitions. It is as if the decoding of the ufological paradigm passes under the particular filters of each individual who experiences these encounters without taking into account the preceding incidents. And although it is clear that we are confronted with global experiences, on the contrary, their development is clearly personal, which is why the unification of criteria (at the UFO cases level) is complex beyond recording and noting the characteristics of the modus operandi of the paradigm. This is, in my opinion, the most important thing in order to begin to understand the UFO enigma, to decipher why the witnesses perceive the phenomenon in a certain way.

And where does this lead? To what, probably the UFO phenomenon is not being expressed under a single image or a single message but it is leaving each witness to embellish it or dress it under a certain aspect that plays with the cultural stereotype (and this is very important to understand) of the extraterrestrial visitation. To the extent that the modus operandi of the UFO phenomenon has been traced, at least in the events of greatest proximity to the witnesses, it does not seem to be due to an event isolated from the presence of the observers.

Furthermore, in the UFO apparitions converge a high malleability and instability that would indicate that, in origin, the phenomenon is being modified (not to be confused with interpretation) in some way by the interaction of the witnesses before it is even present in front of their eyes. The descriptions of the elements that compose the UFO paradigm (the binomial ship and occupant) are not homogeneous or coherent with a stable phenomenon of an exclusively ordinary physical nature (that we are being visited by 1 or several extraterrestrial civilizations). UFOs seem to be the manifestation of a psychodimensional phenomenon capable of materializing following the aesthetic and narrative instructions of the unconscious of the observers, demonstrating that perhaps all our ufological literature is built on an armour of beliefs and socio-cultural factors that cover a genuine phenomenon paradigm but interfered with by the witnesses when [they] decode it.

If flying saucers were the message of the collective unconscious, Jung's famous mandala, the image transmitted by the UFO phenomenon would be much more homogeneous and to some extent static, however ufological literature indicates the opposite. Each individual accesses an apparently same "signal", but under his socio-cultural patterns he decodes it in a certain way, completely annulling the supposed purpose (if it exists ) of the transmitter.

JOSE ANTONIO CARAVACA

UFO: THE LAST FOLKLORE?

Is it possible that UFO encounters are the product of a gigantic epiphenomenon? What would happen if what we have so majestically called as flying saucers from other worlds were only the manifestation of an ancestral phenomenon linked to the human psyche? What would happen if UFOs were the same expression of a paradigm that throughout history has given body and life to different folklores associated with supernatural apparitions?

I think that UFOs (the phenomenon) are real, and to a certain extent external to the human being, but having said that, it is unquestionable that these manifestations, especially in the close encounters with UFOs, are shown to be adorned under our concepts and socio-cultural clothing. As if our psyche were influencing what we observe and erecting a kind of screen between us and the phenomenon.

This would demonstrate, from the outset, that UFOs have an important psychic character since they are using material belonging to the human race, and more specifically to the individual who experiences them. Regardless of the fact that the phenomenon has, on some occasions, a physical and palpable reality, what is really remarkable is that the manifestations could  be, only, the result of our unconscious effort in trying to decode an ancestral phenomenon, perhaps of psychodimensional origin, which has tried to make its way before our eyes, and which our psyche, under powerful cultural filters, has decoded with certain aspects and aesthetics throughout the centuries.

But the UFOs have only been shown under the appearances that our psyche, at the present time, has believed to be convincing for the supposed extraterrestrial visitors, in the same way that years ago it did with other types of supernatural phenomena. But the extraterrestrial concept has only filled a logical gap in our supernatural belief system, more in accordance with the times of the computer and the nuclear bomb.

What would happen if, beyond from the nature of the objects seen by Kenneth Arnold, the gigantic media repercussion originated by his story had unintentionally activated the same psychic springs that in past times originated certain phenomena and encounters with unknown entities that gave way to supernatural beliefs? What if everything that happened after Kenneth Arnold's incident was the chaotic result of a powerful call effect that managed to reactivate a millenary phenomenon of psychodimensional character? What if the numerous publications on flying saucers shaped and gave body to a new and renewed scenario for these manifestations?

Therefore, it is very likely that the UFO phenomenon does not respond to the true essence of the paradigm we are analyzing, but to a screen built under our schemes and cultural stereotypes as it once happened with the Marian apparitions or the encounters with fairies and goblins. UFOs are probably the latest expression of an ancient phenomenon related to human consciousness, with realities and dimensions alien to our ordinary senses, but which under the right conditions opens up to our world to enrapture us and show us how fine and weak are the foundations of our idolized Cartesian reality.

JOSE ANTONIO CARAVACA

UFO AS SIGNAL UNKNOW DIMENSION

 

I am convinced of the possibility that UFOs are the product of the manifestation of a signal from an unknown dimension contained within our reality that we can only perceive under certain conditions.

And it is very likely that this signal can be decoded and interpreted by our psyche to obtain information about some issues inherent to our human species, the conception of the universe or even the reality around us. What happens is that our psyche decodes this signal according to certain socio-cultural patterns, which we have assimilated, building an artificial reality of a markedly supernatural nature (mainly due to our fear, ignorance and amazement at the irruption of these apparitions), which has given rise to many myths, religions and folklore in different parts of the world.

The supernatural reality is in fact a construction of our mind to try to interpret, that if, in a wrong way, the signal emitted from this cognitive cosmos. But it would not be an illusion or a mere hallucination, since obviously, we are witnessing the construction of an enormous psychic architecture that contains both elements provided by the witnesses as aspects of this dimension.

And sometimes the conjunction of both universes can lead to the ephemeral and fleeting materialization of that reality imposed by our particular socio-cultural filters.

JOSE ANTONIO CARAVACA

UFOS: An Unknown "Psychic" Virtual Reality?

That UFO manifestations, especially close encounters, possess not only human characteristics, but manifestly socio-cultural aspects analogous to those developed by our civilization, are very evident.
The interaction with the UFO phenomenon, is produced, based on some very concrete and specific concepts, both aesthetic and narrative that are structured on human knowledge. And all this is shown in a disordered way, since each witness interacts in a very determined and different way with the paradigm, but under the same premises.
An example. The behaviors of the ufonauts have been described in different ways. Basically in the UFO literature we find the following behaviors of the UFO occupants: elusive, fearful, violent, communicative, indifferent...
We can also extrapolate a series of basic activities that ufonauts perform when they land: examining the surroundings, taking samples from the ground or repairing their vehicles. And the curious thing is that all these behaviors and activities are shown and exhibited with human gestures (in the face and body) and even using tools and utensils as those of our technology. But what I want to emphasize is that all these points are shown in a disorderly way, even chaotic, as if the phenomenon did not have a defined purpose or a clear objective, as if it has no memory. Let me explain. We can find a UFO encounter where the ufonaut is communicative, and later we find another event where the occupant of the flying saucer flees from the place as if he had never seen an Earthling. Then we find a case of an indifferent or violent humanoid.
Invariably, everything starts again as in an endless roulette that does not stop spinning, and where the behaviors that we are going to find in future incidents seem to be unpredictable. Or are they?
From my point of view the personal and non-transferable interaction of each witness with the phenomenon makes the ufonauts behave in a certain way, possibly in line with internal psychological factors of the observers (fear, curiosity, fascination, shyness, etc). In the same way, the ufonauts show us the interior of their spaceship and invite us on a space tour and in other cases they flee in fear of our mere presence.
Is the witness who visits the interior of a UFO more curious than the witness who claims that the ufonauts fled the site? To what extent can a person's courage, curiosity or fear determine the degree of immersion in these experiences? Are the actions taken by the ufonauts resonant with the abilities of the witnesses in their ordinary lives?
The UFOs, as an important fact to take into account, do not have memory to transfer from one incident to another: neither in aesthetics nor in narrative, beyond the broad outlines, because most of their content is based on a joint and unpredictable construction, that forges at the same moment (so there is no before or after) between the paradigm itself and the witnesses, full of nuances and differences.
UFO events are an enormous psychic architecture that can, at times, interact physically with the environment and the witnesses, causing all kinds of consequences. But if we carefully observe this physical aspect of UFOs, we will see that it also behaves in a random and disorderly way, sometimes the lights of the UFOs burn, and in other incidents they don't, the saucers leave traces in some places and in others they don't. In the case of UFO encounters, sometimes flying saucers have interiors without any accessories (austere in detail), and in other cases they are full of screens, computers, chairs, levers, etc. And all this is propitiated, perhaps, by the innate capacity of each individual to interact with a greater degree of psychic involvement with the phenomenon.
UFOs come from an unknown dimension, highly immersive and malleable to the presence and interaction of witnesses. And so each witness has the opportunity to translate different narrative and visual schemes into their experience. UFOs represent an artificial "reality" built on human socio-cultural elements, by trying to decode a wide and disconcerting unknown cognitive phenomenon that goes beyond the range of ordinary senses.
The closest thing we know to all this would be an immersion in a powerful virtual reality, with physical effects, which would originate at the very moment of our connection, and whose characters and scenarios react to our unconscious desires, without the individual himself being aware that the whole universe he is witnessing and experiencing is being constructed in part, not only with his presence, but, with high doses of creativity, depending on each witness.



JOSE ANTONIO  CARAVACA

THE INSCRUTABILITY OF THE UFO PHENOMENON: COVERT DECEPTION

What are UFOs really? Are they physical artifacts piloted by beings, entities or creatures from outer space? Or is it, on the contrary, an unknown cognitive phenomenon linked to the witness's psyche?
It is interesting to point out that, whether or not this second approach is true, which causes panic among enthusiasts of flying saucers of nuts and bolts, the simple fact that the very casuistry makes us rethink in such a way the nature of UFOs, clearly indicates that we are faced with a much more complex and diffuse paradigm than we initially intuited.How is it possible that the study of close encounters with UFOs has motivated more than 300 different hypotheses to explain their origin and purpose? What does this intellectual confusion tell us? Could an extraterrestrial civilization provoke such chaos in its manifestation before human beings and lead us to pose so many possible answers?
For example, in the same decades of intense UFO activity, there were also, in parallel, hundreds of encounters with unknown creatures and beings that we link to the ufological paradigm simply because UFOs were protagonists in the media, but these apparitions were extremely disconcerting, as much, if not more, than UFOs, and were not associated with the vision of unknown flying objects.We must be clear, so as not to get into any misunderstanding, that to defend the extraterrestrial hypothesis we must overlook most of the encounters with UFOs and their occupants. We must focus exclusively on distant sightings and radar echoes and little else. As soon as we get access to a large group of highly strange UFO incidents, our doubts go up in an alarming way. So much so that even scholars like Dr. Hynek had no choice but to admit that the UFO paradigm had little or nothing to do with extraterrestrial visitors. And he came to this conclusion in a very simple way. Hynek went deeper into the analysis of the cases. But the enthusiasts in the flying saucers defend themselves from these heterodox approaches with arguments far from what the real study of UFOs offers us. Many researchers claim that the behavior of an extraterrestrial civilization that would take thousands of years of technological evolution would be incomprehensible to human society, even to our most qualified scientists.
But what these supposed specialists forget or ignore in a premeditated way, is that the content of the UFO literature is perfectly understandable for us, without any problem, nor evolutionary bias. What happens is that the incidents don't fit anywhere, which is something else very different. Let me explain.
Do you understand that a strange entity descends from a UFO and violently strikes a witness? That a UFO occupant tells a person that a future cataclysm is going to happen that is not fulfilled? Or that it simply asks where it has landed with its ship, or what time of day it is? Is it hard to understand that several small humanoids jump from inside a UFO to slap a young shepherd? Or that several occupants of a UFO are engaged in repair work on their ships as if they were mechanics? or dozens of occupants descend from a huge UFO to inspect a simple well in the middle of the field? Or to collect soil samples that they put into bags? do you understand all this? Does it seem inscrutable behavior to you? Complex to understand? Where is the incomprehensible part of all these cases? Where is the immeasurable behavior of an alien super-civilization glimpsed? In the slap they give to a witness? Using tools like ours to repair their ship? Pulling up plants with their bare hands? or being asked for some water?
Therefore, it has been a great covert deception, defended by many researchers, to ensure that the behavior of UFO occupants, and in general everything related to the UFO phenomenon, is unknowable to us poor mortals. That our visitors are centuries ahead of us. But in reality, the phenomenon is incomprehensible simply for a very obvious reason, because the cases are chaotic (without any kind of order), ridiculous and absurd.
Furthermore, the narratives (descriptions and content of the incidents) restart in each case offering infinite variations of what an alien visit can be, but always, and this is the most important thing from our point of view, orbiting on human concepts (exploration, damaged, engine trouble, etc). There is nothing else. No immeasurable behavior, no big unknowns without solution. There have been as many apparent disconcerting elements and actions in this equation as there have been witnesses to the manifestation of the UFO phenomenon. And the fact is that each individual who has participated in the conformation of this gigantic paradigm has been adding, in conjunction with an unknown external agent (which is the true catalyst of the experiences), a multitude of completely subjectivized and theatricalized details (as happens in dreams), and which, obviously, we cannot find repeated in other incidents.
Therefore, trying to put together all these pieces that have been individually molded by each witness into one giant puzzle is almost impossible. For each individual has interpreted and developed the concept of alien visitation in a very particular and free way, embellishing it with socio-cultural factors of their own or their closest environment.
It has been an intellectual utopia to think or suspect that UFO incidents were great questions for the human intellect. Cases are not quite understood by anyone; that is, they are stories without logic, and what they are most like (even if they are not) are delusions, dreams or hallucinations (that is to say, chaotic, fantastic stories with a certain air of absurdity). And that is why they are essentially incomprehensible from our point of view, since we want to associate them with the behavior of a phenomenon allegedly orchestrated by intelligent extraterrestrial astronauts. But nothing that we have recorded fits this premise. It's as simple as that. Let's stop fooling ourselves with false approaches that are not based on the matter we are studying. If we stop trying to see what they are not, we will see the true background of UFO experiences. Their essence.
Therefore, if we reconsider the second possibility that we established at the beginning of this text, it does not seem so farfetched to think that this type of manifestations are related to the human psyche and that, in some way, an undetermined external agent is interrelating with us to construct and stage some fabulous experiences that have many similarities with human processes known as dream processes (although it is something else).
Therefore, the paraphysical nature of the UFO phenomenon (i.e. the conjunction between the physical and the psychic described in an infinite number of events), could be determined by the action of the human psyche on a cognitive paradigm, induced by an external agent, which occurs outside the margins of our daily reality, and builds a new supernatural reality before our eyes based, above all, on socio-cultural aspects. But ultimately, apart from their unquestionable reality (although with nuances) these experiences are being forged on a new space/time/cognitive framework where the presence and interaction of the witness is fundamental to interpret or decode the final result.






JOSE ANTONIO CARAVACA

UFOS: BEYOND THE FRONTIER OF THE PSYCHIC

Traditional ufology believes that UFO events are caused by devices and beings from remote inhabited worlds visiting Earth on scientific or other exploration missions. That sooner or later these facts will be in the public domain and that world society will accept the existence of intelligent life outside our planet without major setbacks.
But we've been here for over 70 years and the situation hasn't changed. In fact, it could be said that we are stuck at the same point going round and round without stopping. And although the possible official cover-up, with all its tricks, of these experiences would have resulted in a slowdown of public knowledge, it is obvious that there are many more factors that have made it impossible for knowledge of a UFO reality to become an unquestionable reality for a generality of public opinion.
And the fact is that the analysis of the close encounters showed, almost from the beginning, that UFO incidents have a much greater complexity than we had anticipated. Because UFOs did not behave like an ordinary phenomenon, foreseeable or fit into our usual scientific parameters.
The study of hundreds of incidents of UFOs that occurred all over the world showed that the encounters were very different from each other, and above all, to the great dismay of the researchers, they lacked common sense, approaching more to experiences linked to mental disorders than to possible events of interstellar visits. If the ufological paradigm had not had physical parts and its repercussion had not been worldwide, almost like a pandemic, it is very probable that, nowadays, almost nobody would remember UFOs.
However, it seems clear that UFOs, beyond being a real event, obey a paradigm of cognitive order, where it seems to be demonstrated that what is observed is close with the observer. In such a way that, although we are in the presence of a "real" phenomenon, and sometimes of a physical nature (with all that this entails), the presence of witnesses forcefully determines much of the content of the experiences, both visually and narratively, as if UFO encounters were complex "psychic" elaborations elaborated in conjunction with an unknown external agent, which manifests itself in our everyday environment, as if all its elements were really present, as if "dreams" could break out of their strict barriers of human imagery to manifest physically in our reality.
It is therefore appropriate to ask whether close encounters with UFOs, and all the complex experiences manifested by UFOs, as opposed to distant sightings, occur in some other way or under other different parameters.
I believe that the accounts of encounters with entities and beings associated with UFOs, although they belong to the same paradigm as the observation of objects in the distance, take place in a different context, much more intimate and more open to a subjective interpretation of what has been observed, as if the approximation of the phenomenon was related to certain altered states of consciousness (which could provoke the paradigm itself) so that these events move from our ordinary reality to a border with another universe or expanded reality where perhaps paraphysical and paranormal phenomena intermingle with the habitual ones of our dimension producing experiences of high strangeness.
If this is so, it is very possible that obtaining empirical evidence would be much more complicated and diffuse, since in this new "scenario" we would not be under the usual parameters of our daily reality, and everything would be radically different. Even our conscience, if we were not aware of it, would be out of its usual limits and would be in disposition to enable certain "asleep" capacities adding new aspects to the experience.
But the thing would be even more complex, since the experiences observed would be the product of a feedback of information between the witness and the paradigm in such a way that each individual would be reinitiating the UFO concept (extraterrestrial visitation) in each new encounter, offering variants to each of its elements, since their own participation would make the UFO scenario (visual/narrative) recreated in a "personalized" way on each occasion, taking into account the cultural and social factor of each witness that would undoubtedly provide personal elements never before registered  in another incident. 
But the key question for our study would be the following: is UFO scenography a "cultural/social/ideological" concept added to the paradigm by human participation or are the artifacts and entities observed in encounters with UFOs really part of the phenomenon itself?
Personally I believe that what we are studying is the result of a complex psychic conjunction between our daily reality and an expanded reality, which at times and due to unknown factors, is capable of manifesting itself in our universe using the human psyche. And although I am sure that this is a paradigm of cognitive origin, it is very probable that its development and execution is not only limited to the intangible universe of thoughts, but on the contrary it is capable of crossing the psychic barrier to show itself in our closest environment, even to manifest itself in a tangible and solid way. And it must be taken into account that these manifestations are complex "psychic architectures" formed and elaborated from human decoding, which, due to its non-voluntary participation, exerts a modification/distortion of the observed, which evidently prevents the correct reception of the true content of the message that this unknown cognitive reality is offering us.
Therefore, the entities and artifacts observed in these experiences could only be a vehicle for the expression of a much deeper and more complex message that we do not understand, and that "disguises itself" before our presence imbued by our own involuntary cultural and unpredictable interference.
















JOSE ANTONIO CARAVACA