UFOS AS PSYCHIC "DISTURBANCES" OF UNKNOWN ORIGIN: Between shamans and religious mystics

Close encounters with UFOs, that is, the complex scenery witnessed by hundreds of people who claim to have observed the landing of a flying saucer and the disembarkation of its occupants, can actually be the result of a psychic disturbance, the consequence of a sudden and unexpected irruption, in an expanded reality that somehow be "feeds back" from our unconscious.
An "unknown psychic entity" (the external agent) that inhabits this portion of expanded reality, interacting with our psyche, causes our psyche to be able to cross the barriers of ordinary consciousness. In other words, our mind can interact with the environment (our reality), and with that expanded reality, in a totally different way from the way it usually unfolds.
Our psyche enters into an altered state of consciousness that allows it to draw and construct elements in this scenography as if they were alien to its presence. These experiences are very similar to those narrated by mystics, visionaries and shamans who have described their particular immersions in other universes, other realities.
Juan Martín Velasco in his book "The Mystical Phenomenon" (1999) referred to mysticism in the following terms: "The term "mystic" is also used to designate that world, that "nebula", of the esoteric, the occult, the marvelous, the paranormal or parapsychic which is occupied by a whole family of new movements in which the fatigue produced by a purely scientific-technical civilization, unable to respond to needs and aspirations very deeply rooted in human consciousness, emerges culturally.
A new example of the extension of the term to non-religious fields, by virtue of a functional analogy, is the use of the term in the sense of total commitment to the service of something taken for absolute, such as when one speaks of the mystique of action, the humanitarian mystique, the mystique of communism, or even the mystique of adventure or speed. But even in the religious field and in the theological vocabulary "mysticism" is far from being a term endowed with a precise meaning.
At the end of the last century, W. Inge offered twenty-six different definitions that responded to as many understandings".
And although he thought that many of these episodes could have a conventional explanation, he also defended that there were other cases that were more complex: "Faced with these explanations, a reasonable attitude to this type of phenomena requires a whole series of theological as well as epistemological and scientific precautions. As a fundamental principle, once the fact has been rigorously established and described and analyzed with the greatest precision, it does not seem to be very important to establish whether or not it exceeds the natural laws, given that it is very difficult to establish at any given moment whether or not what apparently comes out of the habitual "behavior" of the phenomena really exceeds the functioning of those laws. In fact, the terrain of the relations of soul and body, mind and brain, the psychic and the physical, which is the terrain in which most mystical phenomena are situated, encompasses, beyond the field of what we recognize as normal, a wide area of paranormal phenomena of which science is still far from having given a satisfactory explanation, but which we already know it is not legitimate to simply attribute to supernatural causes.
Seeking the psychological or scientific explanation of such phenomena does not mean absolutely discarding their "supernatural" origin. Although the author did not rule out the existence of "God" behind these manifestations. Or, as we understand it, he left the door open to "other possibilities".
For example, St. Teresa of Jesus (1515-1582) relates an encounter with a mysterious angel: "I saw at my side an angel on my left, in human form. I confess that I am not accustomed to seeing such things, except on very rare occasions. Although it often happens to me to see angels, these are intellectual visions, like the ones I have referred to above. . .
The angel was short in stature and very beautiful; his face was kindled as if he were one of the highest angels who are all fire. He must have been one of those we call cherubim . . . He held in his hand a long golden sword, the tip of which looked like a burning ascue. It seemed to me that at times I was sinking the sword into my heart and piercing my insides, and when I drew out the sword, it seemed to me that my insides were escaping with it, and I felt myself burning in the greatest love of God. The pain was so intense, that it made me groan, but at the same time, the sweetness of that excessive sorrow was so extraordinary, that I would not have wanted to see myself free of it". 
For her part, the Italian Eduviges (Edvige) Carboni (1880-1952) said that on one occasion: "after communion, I found myself in a meadow and, on a throne, I saw Mary Help of Christians covered with a large mantle. On the plain there was a stormy squall of wind and fire. Suddenly St. John Bosco appeared, running in the midst of the storm and calling men and women to be saved, putting himself under the mantle of Mary Help of Christians. Many thousands ran to be saved under Mary's mantle, but thousands refused to enter and laughed, mocking those who entered under the mantle. In his book "The Physical Phenomena of Mysticism" (1952) the Jesuit Herbert Thurston said that: "In the mystical state things really happen that are irreconcilable with natural laws as commonly understood", referring specifically to all the paranormal components that he had registered for his study and that were very difficult to explain. In this sense, Juan Martín Velasco affirmed that: "a greater frequency of paranormal phenomena: levitations, inedia, visions, etc.; recourse to certain representations of God and Jesus Christ: maternity of God, and even of Jesus Christ; proclivity to the evaluation of the corporal: the sufferings of passion, devotion to the Eucharist, centrality of love lived in the most intense way and with strong repercussions in the area of feelings and corporality".
And in the shamanic universe we find again the same patterns.In an article entitled "Mystical journeys of shamanism" (2009), Florian Yubero states that: "Mircea Eliade, Romanian researcher who made the first compilation on shamanism and whose books are obligatory classical texts for study, defines shamanism as the technique of ecstasy or trance, and the shaman as the great specialist who has the ability to make journeys to the region of the spirits and from there can harmonize reality.
Shamanic ecstasy, like that of certain religious traditions, such as Buddhist samadhi, Sufi fana and the Christian beatific state, is a state of transport to mystical worlds to supposedly meet spirits, gods or demons. It includes clairvoyant phenomena such as voices and visions, which provide guidance or information for some healing, for spiritual growth or solidarity in the community". Mircea Eliade, in his book "Shamanism and the archaic techniques of ecstasy" (1951) states that: "The shamanic technique par excellence consists in the passage from one cosmic region to another: from Earth to Heaven, or from Earth to hell.
The shaman knows the mystery of the rupture of levels. This communication between cosmic zones has been made possible thanks to the very structure of the universe. The universe, in fact, is conceived, grosso modo, as constituted by three regions (Heaven, Earth and Underworld), joined together by a central axis (Axis mundi). [...] This axis passes through an opening, through a hole, and through this hole the gods descend to the earth and the dead descend to the subterranean regions; likewise, through it, the soul of the ecstatic shaman can ascend or descend during his travels.
Michael Harner in "The Path of the Shaman" (20017) states that: "Shamans have been called those who see or people who know, in the language of indigenous cultures, because they are involved in a system of knowledge based on first-hand experiences. Shamanism is not a belief system, [...] shamans do not believe in spirits, shamans speak, interact with them. [...] This is very important, because shamanism is not a system of faith".
Amalia Bassedas in "Shamanism: The Legacy of the Ancestors" (2005) describes that: "The displacement of your spirit outside the limits of ordinary reality, in self-control, is the particularity of your practice, your specialty. It is through his travels that the shaman comes into contact with the world of spirits and, from these parallel territories, recovers information that will be transcendental for the prosperity of the community and the maintenance of the well-being of its members. [...] In his travels he enters into an expanded perception and understanding, hand in hand with his teachers, helpers and power animals, who await him to guide him towards the information that he will then bring to ordinary reality, or the Middle World, to be transmitted to those who need it. [...]
The shaman has the ability not only to make the journey, but also to accurately transmit the result of his exploration. [...] the spiritual world, nature and humanity are essentially linked. The shaman's skill is to bring them together. Eliade speaks of mystical light: "This mystical light is obtained by the candidate after long hours of waiting, seated on a bench in his cabin, dedicated to invoking the spirits. When he warns her for the first time "it is as if the house where she is suddenly disappears; he sees far away, through the mountains, exactly as if the Earth were a vast plain, and his eyes reach the confines of it. There is nothing hidden from him. Not only can he reach with his eyes to the remotest, but he can also discover stolen souls, even though they are in custody and hidden, in strange and very distant regions, or even though they have been snatched or led to the highest or lowest of the land of the dead".
He also points out some basic differences between shamanism and religious mysticism: "A comparison immediately comes to our thinking; that of monks, mystics and saints within Christian churches. But there is no need to force the comparison: unlike what happens in Christianity (at least in its recent history), people who declare themselves "shamans" attach considerable importance to the ecstatic experiences of their shamans; these experiences concern them personally and immediately, because it is the shamans who, making use of their trances, heal them, accompany their dead to the "Kingdom of Shadows", and serve as mediators between them and their gods, celestial or infernal, large or small. This restricted mystical minority not only directs the religious life of the community, but also, and in a way, watches over its "soul".
Visionaries and mystics all over the world have reported over the centuries experiences with unknown beings and entities that manifested themselves to certain people. According to this information it is probable that in certain circumstances our psyche can be dragged by an unknown and snatching "tsunami" that enraptured and took our senses, to unknown portions of our consciousness. And only our psyche is capable of filtering this new reality, distancing it from our own knowledge, yearnings, fears, hopes, desires; otherwise, we will only produce interferences that will prevent us from the deep knowledge that these experiences offer us...






JOSE ANTONIO CARAV@CA

CLOSE ENCOUNTERS WITH UFOS OR "QUANTUM BRIDGES" WITH AN EXPANDED REALITY

The anomalous experiences that we have recorded throughout history with different names are "quantum bridges" between two realities, physical (material) and cognitive (mental). There is a vast universe that defies our elementary laws and that can contain many vital answers about our existence (using a sort of instruction manual?).
An external agent that lives in this expanded reality, emerges from time to time to our encounter, gives us the "hand" and achieves the juxtaposition of both realities, in what stands as a psychic construction of broad ramifications (of anomalous representation: Marian visions, crypto-zoological, ghosts, UFOs, etc.).
This superposition conjugates and mixes reality and imagery, the non-apprehensive and the tangible, the chimerical and the material. Configuring psychic constructions that "randomly" choose components of mythology, folklore, archetypes and human culture. And all because the human psyche "expels" its own unconscious knowledge in these extra-dimensional contacts. Somehow the beliefs and the mental state of the people influence so that this external agent can establish this "bridge" of communication.
Although so far, we have only crossed half of this construction, since our own psyche, with all its voluminous stored information, interferes, as we say, in the perception, interpretation and translation of this reality. Access to this new stage of cognition is highly malleable and the very essence of this universe is so volatile and flexible that it builds "different layers" that are very complex to go through, and that, definitely, prevents us from appreciating the true nature of these experiences. Perhaps we are facing a simple problem of comprehension, of decoding, which makes it impossible for us to access this expanded reality. Our senses provoke an insurmountable interference. It makes it impossible for us to definitively read the manual on the functioning of the universe.
Probably, the passage of time, technology, the society of unstoppable consumption, has distanced us from the vital and essential aspects of the human being, which, after all, would be those that would allow this connection with the universe.
The purpose off all this is as simple as it is primordial. The re-connection of the mind with its vital state. The true understanding of the self and its position in the universo.



JOSE ANTONIO CARAV@CA

DISTORTION THEORY, THE INVISIBLE THREAD: TOWARDS A UNIFIED THEORY BETWEEN ENCOUNTERS WITH ENTITIES AND UNKNOWN BEINGS

We have paid so much attention and enthusiasm to the study of flying saucers that this has prevented us from being fully aware of the clues offered by the paradigm outside the path we had taken. If the analysis of ufological casuistry, i.e. the scrutiny of incidents, has entangled us in a dead-end labyrinth, we should have opted for a parallel path.
Apply what little we have learned from UFOs and compare it with other anomalies. Since UFOs are not the first and only enigma related to the vision of strange entities and unknown beings throughout history. And this circumstance is very suspicious. For before UFOs and their elusive occupants appeared in our lives, large numbers of people claimed to have had encounters with daimons, angels, demons, fairies, big foot, ghosts, the Virgin Mary, etc. outside, apparently from any relation to the extraterrestrial context. And the most surprising thing is that, I repeat, none of these phenomena has left evidences after its passage. This is already the first point in common with our space visitors.
Therefore, in the same way that we have invested decades in the exclusive study of UFOs, we should have invested some of that time in evaluating other possibilities, analyzing the phenomenon beyond its appearances. Before considering that we were faced with a new equation, which to add to the various questions we were accumulating, we should have asked ourselves if there were interesting correlations between all these paradigms. And they exist. Excited by the singularity of the UFO paradigm we have not realized that the entire collection of odd phenomena had many keys. And it is that some of the conclusions obtained on the close encounters with UFO are perfectly able to be extrapolated to other anomalies. For the present study we have made a comparison (which can be broader) between UFOs, Marian apparitions, the Sasquatch entity, ghosts and elemental beings, each and every one of them, paradigms that stand out for being made protagonists by apparent intelligent entities, alien to the human being and that seem to interact physically with the environment. In addition, we will use the term entities to refer globally to all these beings, creatures, humanoids, etc., and the term experiences to include all the narrations of this type of encounter.

BASIC STRUCTURE: All anomalies without exception are composed of an "internal skeleton" that structures the narrative of almost all experiences (examples):

UFO: Witnesses will see "something" in the sky. This "something" will land. And crew/occupants members will descend from a ship.
MARIAN APARITIONS: Witnesses will see a stranger "light". The "light" will be transformed into a "feminine" entity. They will receive a message.
ELEMENTAL BEINGS: Witnesses will see a small entity in the forest or mountain. Witnesses will talk to these beings.
BIG FOOT: Witnesses will see an enormous hairy creature in the forest or mountain. It will disappear quickly or inexplicably.
GHOST: Witnesses will see the appearance of a deceased known or unknown person. Messages, if received, will be ambiguous.

THE UNIQUE CASES: Although there is an "internal skeleton" that validates the
experiences, these will develop in an individual and unpredictable way without sharing, beyond, the main features that the differences of the other anomalies, more details between them. Both in the appearances of the entities observed and in the messages, where all possible sizes and variants in their physiognomy are observed, it is as if the same "object" were drawn/interpreted by different painters with different styles.

EXCLUSIVE DETAILS: All experiences usually have some kind of detail or element, which we will never find represented again in another incident of the same characteristics.

THE PREVALENCE OF THE VISUAL OVER THE INFORMATIVE: Whatever the nature of these apparitions, they give greater importance to the visual component, or what is observed, than to the informative content that is going to be shared. All entities are equally ambiguous and imprecise when it comes to transferring their messages.

THE ALTERATED STATES OF CONSCIOUSNESS: All scholars of these fields of anomalies
have noted that the protagonists of these experiences seem to enter a state of trance, or altered state of consciousness when they are in the presence of these entities (to a lesser extent, apparently, in the case of the Big Foot entity, although it is relative).

ABSENCE OF EVIDENCE: None of these paradigms have been verified in a reliable way. No proof has been obtained from any of them. In addition, all the information obtained through the different entities has never provided relevant information or information unknown to humankind.

THE PSYCHIC COMPONENT: In one way or another it has been documented that these experiences have an important "spiritual" part, as if these entities were half physical and half psychic. In fact, even one's own experiences seem to develop on a confused border between two opposing universes (the physical or the material and the psychic or spiritual).

THE ABSURD FACTOR: All these experiences have illogical or absurd components. Or in the descriptions of the entities, in the messages, or the actions undertaken by the entities.

THE NON-EXISTENCE OF A GLOBAL STORY: It is not possible to connect the casuistry
of these anomalies (in any of the fields described) in a global history that suggests that we are in contact with the same entities, which appear again and again. The "characters" and the "narrations" show that these experiences are not connected to each other, beyond that "internal skeleton" to which we alluded in the first point. In appearances. All incidents develop as independent stories. No case has offered evidence that the same entity (with the same name and appearance) is the one that has appeared in another place on the planet before two different witnesses. And above all, the information offered by the entities, even without taking into account physical similarities, has no connection to
another event.

All these connections indicate to us that we are probably faced with the same phenomenon that has different ways of "expressing itself" through our own psyche. All the content of the experiences seems to start from human material, which would reveal that the participation of the witnesses, far from being independent of the phenomenon, would be the vital or foundational point of these contacts with that other manifested reality. Because one thing we can conclude is that we are witnessing glimpses of an unknown universe that can interact within our reality with different repercussions. In his book The Mythical Dimension Joseph Campbell said that: "The comparative study of mythologies imposes on us a unitary vision of the cultural history of humanity, since we find that subjects such as the theft of the fire of the gods, the deluge, the kingdom of the dead, the
virgin who gives birth and the resurrection of the hero appear all over the world, each time in new combinations, although their elements, like those of a kaleidoscope, are few and always the same"






JOSE ANTONIO CAR@VACA

THE UNPREDICTABLE RESULTS OF UFOS CLOSE ENCOUNTERS

Why don't stories about UFOs connect in a global plot? Why does each UFO episode seem unique and unrepeatable? Why do so many different types of extraterrestrials exist? Why do some encounters with UFOs seem to be hallucinatory? Why are contacts with the crew of flying saucers absurd and nonsensical? Why are paranormal phenomena recorded in ufological experiences?
At this stage of UFO research, it is clear to us that close encounters with UFOs are not produced by usual physical events, that is, witnesses are not observing the landing of an interplanetary spacecraft manned by scientists from a distant galaxy. It is more likely that all this that we have labeled and studied as close encounters with UFOs is, in reality, fleeting visions of an expanded reality, which is sometimes perceptible to some people.
Since the dawn of humanity there has been speculation about the existence of "invisible kingdoms" inhabited by beings or entities intermediate between Gods and demons, who are able to engage in dialogue and contact with certain or chosen people. All the cultures of the earth have abundant oral and written traditions, framed in shamanic, mystical or magical rites, that describe the contacts with these alternative realities and their "inhabitants". But the most curious thing about this question, according to the varied folklore recorded, is that, even though some common structural lines (gods/demons/hidden kingdoms) have been preserved, all these "magical" traditions seem to develop differently, depending on the individual or culture that perceives them.
This would indicate that the perception and contact with this phenomenon has to undergo some kind of "influence" or "decoding" by the psyche of each witness that makes it substantially different from that of another person. And it is the main reason why these paradigms have such a personal and non-transferable patina when confronting each other.
It must be taken into account, as a vital point of our research, that on most occasions, the visions and contacts with these "invisible kingdoms" or their "dwellers" were not carried out in physical form, but that the different "initiates" did so through trances, dreams or visions, that is, in a wide spectrum of altered mental states. More than trips or physical encounters, these experiences were powerful and revealing psychic (spiritual) experiences for their protagonists.
 In the case of close encounters with UFOs, the main and perhaps only important difference for our study, with the "magical" traditions exposed above, is that, in this case, "something" from that "other" reality establishes a "bridge" of contact between both worlds. Opening a fissure through which these "invisible kingdoms" can partially access our reality. We are not facing a shaman, mystic, initiate or religious who wants to voluntarily access a mental stage that allows him to access a contact with their gods or enter their "kingdoms".
In the UFO phenomenon we are facing another scenario. At least it seems that the "vision" is embedded in the middle of our daily reality. Therefore, the casuistry that we have recorded in 70 years, would be the result of a sudden and unexpected irruption, by the witnesses, in this expanded reality that somehow "feeds back" from its unconscious to take shape before its eyes. In the UFO question, and probably in other so-called anomalies, an "external agent" from that unknown universe, for reasons that may have to do with the cerebral/neuronal conformation of witnesses, decides to establish a direct contact between both realities through the psyche of people. Therefore, witnesses are not aware of what is going to happen and are subject to modify the phenomenon in a broader and more disconcerting way than those people who have a pre-conceived interest and purpose in their contacts.
But how does this happen? These experiences originate when the "external agent" (a type of "psychic entity") that inhabits this portion of reality hidden from our ordinary senses, interacts with the psyche of witnesses, and is able to fabricate ephemeral dimensional "layers" on the border between the two universes that contain the elements described by UFO mythology. And this is caused by the interference that the human psyche produces in what is perceived.  And it is that, just as the "psychonauts" interfere in the content of their sacred or magical visions, the witnesses with the information contained in their unconscious contribute, without being aware of it, almost all the "visual/narrative" material that will configure the content of the ufological experience.
Because the psyche of the observers, by momentarily entering this reality, manages to cross the barriers of ordinary consciousness, which allows it, among other things, to construct and add elements in a scenario that stands in a border zone between both universes. And under this "psychic influence" the witnesses can interact with this other expanded reality, in a totally different way to the known one, creating its content in that same moment in an instantaneous way without having anything foreseen. For that reason, the contents are highly creative, malleable and unpredictable. And that is also why anomalous experiences manifest themselves in such a wide range of representation (ghosts, Marian apparitions, UFOs, etc.), since the archetypal, cultural, folkloric, social, etc. content of the human imaginary is so broad and rich in details and nuances that it offers an almost infinite field of "action".
UFOs are a new metaphor, a new form of expression of this expanded reality to show us the existence of a psychic universe with broad repercussions for human consciousness. The flying saucers are reactualizations of ancient myths and folklores, but they preserve the internal message: 1.- There are other realities 2.- There are other forms of life. Only the external appearance of the phenomenon is transformed as human civilization advances, since, otherwise, under other "clothes", the bearer of the message would not be at the height that the individual waits. And since people's participation determines many aspects of their experiences, it is likely that what is visualized fits the prevailing thoughts.
However, at this same time, in another cultural context, the external agent can manifest using more arcane and primitive roles. Everything depends on the witness, as a catalyst of these realities; he will build a mental construction adequate to his interests, which is the carrier of the message. Although, as we have registered, in the majority of occasions the witnesses are not able to integrate totally their anomalous experience in their daily life, and to understand really the sense and the transcendence of the perceived thing.
The technification of society and the increasingly deepening distance from human roots means that these bridges between the two universes are more difficult to establish. The encounters incited by the external agent tend to disappear in function that the individuals, the necessary keys to establish these connections are farther away from certain mental frequencies. After all, we are talking about the evolution of consciousness and the existence of other levels of reality.  Perhaps one day science in an analytical way may explain some of these issues, but what I have no doubt, is that we have chosen the longest and coldest way ...







JOSE ANTONIO CARAV@CA

 

THE INDEFINITIVE ORIGIN OF ANOMALOUS APPARITIONS

Most researchers have not assessed the strange coincidences between different phenomena, which seem to point clearly to a common origin of them. It is very strange that all the entities that have been described throughout history (daemons, fairies, angels, ghost, extraterrestrials, etc.) have adequately received an explanation or determination by researchers, describing their origin and true purpose of their appearances before humans.
Little has been made clear from the researchers of anomalies, about the nature of UFO crew members, ghosts, elves, and other amazing creatures that have appeared in our wake.
Why is there this vagueness of meaning in these manifestations? Why are they all elusive and confusing when it comes to communicating any message? But, in obvious counterpoint, the apparitions are very detailed in form and appearance, and they spare no effort in manifesting themselves broadly and blatantly, with all kinds of accessories, clothes, tools, gadgets.
However, when it comes to communicating, they are tremendously sparing in words, and on many occasions they transmit false or ridiculous information. It is very probable that these manifestations, as a whole, obey a "psycho-dimensional"  phenomenon that originates and is based on the unconscious information provided by the witnesses in conjunction with an external agent.
Thus, it seems that the entities being manifested cannot communicate any interesting or outstanding information, since, ultimately, these apparitions are mostly due to a psychic process in which the observers play a predominant role, yet there seems to be something else at work. And while the psyche of the witnesses acts as an essential catalyst that facilitates access to the encounter with this manifested unknown reality, it is not the only “actor” in the manifestation.
Polymath René Girard posited external and internal models or mediators when he discussed human desires, external mediators existing outside time or space and internal mediators that act within the social or inner human sphere. [From NYRB, 12/20/18, Page 62]
So, similarly, is it possible that in The Distortion Theory, there are two agents, internal and external, mediating what is being “observed” by a witness, one providing external materials new to the witness and one providing material from the (inner) psyche of the witness, material unique to the witness?
Therefore, while we can’t ignore or underestimate the function of the human psyche in the composition of these paradigms, we have to concede that there may be an external manifestation that condemns us to wander eternally through a labyrinth of unknowability.





JOSE ANTONIO CARAVACA
RICH REYNOLDS

Why Jose Caravaca’s “Distortion Theory” is interesting

 

 

 

 

It’s not just that Jose Antonio Caravaca’s Disortion Theory is vividly imaginative, it also reflects an original reconstitutional take on some ideas that Jacques Vallee and John Keel, among others, struggled to present.

Caravaca has opened thinking about a neurological or psychological, even paranormal, paradigm that explains fantastic realities that intrude on human beings, sometimes to an extent that those accosted by Caravaca’s external agent are convinced that they have been part of an event or observation that is substantive or real, in the actual sense.

Caravaca’s “external agent” is a psychic manifestation that is either a part of human mental apparatuses or an intrusive entity that afflicts the human mind, consciousness.

The matter is not quite clear, but Caravaca is paving the way to an understanding that should clarify exactly what it is that creates UFO and paranormal activity that has all the appearance of reality, a non-hallucinatory actuality, that is a bona fide sensory event.

That Caravaca’s theory works to “explain” such odd events as so-called alien [UFO] abductions goes to the value his thinking provides.

Taking his theory, for those disinclined to dismiss it out-of-hand, and applying it to the carapace of an alien abductee (experiencer) tale offers a solution that takes away the onus of fabrication or the sly but inaccurate explanation of night-time delirium (sleep paralysis).

Of course, extraterrestrials (alien beings) are not “kidnapping” or abducting human beings, but those thinking they have been abducted are often without guile and telling what they perceive to be a real event or events that have happened to them.

Caravaca’s theory provides an explanation that is tenable, I think.

Jose Caravaca’s theory has been used, by him, to explain UFO humanoid encounters, and his ruminations make a valid kind of sense, one that applies to almost all other (or all) paranormal instances: ghosts, Big Foot encounters, and, perhaps, but less likely, sea monster sightings Loch Ness, et cetera) which have their own reality.

His theory also accounts for visions of Mary, the Mother of Jesus, and other spiritually endowed experiences, which soak up the flavor of his theory, and gives such tales an authenticity they otherwise lack.

I think that one can take his theory into the realm of “normal” UFO sightings where an object is seen by a witness or many witnesses, even photographed.

The theory can be retrofitted to iconic flying saucer sightings like the 1966 Michigan “swamp gas” episode(s) or even one as substantial as Socorro.

My point is that Jose Caravaca’s “theory” is substantial, even while it is still being formulated.

And it is a positive approach to ufological guess-work, which hasn’t been very productive over the years, even Vallee’s and Keel’s thoughts being dismissed by most UFO enthusiasts in their attempt to make the extraterrestrial hypothesis [ETH] the pedestal upon which the UFO “reality” stands.

 

 

 

Copyright 2018, InterAmerica, Inc.

 

 

RICH REYNOLDS



 Originally published UFO CONJECTURES here

A GRAPHICAL MODEL OF THE DISTORTION THEORY

The witness of the UFO close encounters is located in "reality A" (our known reality), from a reality B (much more extensive than ours), an unknown External Agent communicates with our psyche. As a result of this "interaction" a new cognitive reality is created which is composed of a union of both, A+B.

In this new dimension (A+B) an "image" is projected that recreates a fictitious encounter with extraterrestrial beings, from the psychic information that the External Agent extracts from the witness's unconscious. This reality (A+B) mediates both superimposed realities, and parts of this new reality (A+B) are divided between our reality (A) and the reality of the External Agent (B).

In other words, this new reality (A+B) manifests itself, only in parts, in our reality (A), and the other parts stay in reality B. Therefore, UFO incidents contain a double composition, apparently antagonistic, a physical part and a psychic part, since this paradigm does not manifest itself categorically in either of the two realities, otherwise UFO encounters would be purely physical episodes, or psychic, but not both connected.

It is as if this new dimension carries components of both universes, without being able to concretize a profound reality. As if the witnesses were on a border between both realities without being able to clearly discern the content of reality B, and only produce certain involuntary and uncontrolled "interferences" that are concretized in the projection, since this new reality (A+B) emanates from a remarkable conjunction that manufactures a complex "psychic architecture".

Therefore, while the UFO experience is taking place, the "effects" of this projection are distributed between both realities (A) and (B) and so on occasions, the encounters will contain matter and on others not, depending exclusively on the interaction of each witness and on the capacity to "drag" the new reality (A+B) towards ours (A). In the same way, the physical traces and traces found after the landing of a UFO may contain a great ambiguity as they are not really produced by a physical phenomenon, such as those operating in reality A.

In other words, we could find few footprints of humanoids in their descent, other marks simply would not exist or on the contrary, in the take-off of the UFO, it could cross the vegetation as if it were a ghostly apparition. However, if the experience, the projection, the creation of this new reality (A+B) is mostly fragmented towards reality B, it is likely that they are episodes of a broad psychic spectrum.

Therefore, the Distortion theory establishes that we are facing a cognitive paradigm projected from an unknown reality (B) in which we are inserted, even if we do not manage to perceive it.

From this dimension, an External Agent is able to "tune in" and "interact" with the psyche of witnesses and show parts of this vast psychic universe with broad repercussions for the human being. However, as this interaction takes place in an involuntary and uncontrolled way, it makes it impossible to dissect correctly what is perceived in this new stage of consciousness. It should be noted that the External Agent is only the "vehicle" that connects us with reality B, and perhaps only one of many forms that our psyche has can access this mental universe (psychic disorders, altered states of consciousness, drugs, hypnosis, shamanic travel, creativity, etc.). Although in all these cases, the connection with reality B is made directly and is more likely to lack any type of physical entity.






JOSE ANTONIO CARAV@CA



 Originally published UFO CONJECTURES here