New Lenses for UFO Science
Copyright, C, OLM and Steve Erdmann
Small portions may be quoted by journalists and reviewers as long as full and complete credits are given back to the article
Outer Limits Magazine, Issue No, 25, April 2020
Chris Evers, Editor, firstname.lastname@example.org.
You can also see a similar version of this article at https://wordpresscom507.wordpress.com/2020/04/22/the-coming-of-a-new-science/
Chris Evers, Editor
FREE FROM DOGMA
Nothing seems to stay the same in life, or, have you not noticed this? And in this century we often saw, before our very eyes, the scenery change: Ford’s “automobile” evolved from a clattery-clanging style of mobility to the numerous sleek and powerful ‘wagons’ of today. Of course, all kinds of scenery changed from Ford’s time, gadgets of all kinds, but also the very “system” by which those inventions came to be (or how we came to view them): their science.
Yes, “science,” itself, changed, all the way to the point by which we looked “inside” the very molecules and atoms of our bodies and artifacts, quantum physics, to the way we could see the very edge of our universe with huge telescopes and space probes in astro-astronomy.
In large part, this seems to be the theme behind Robbie Graham’s recent book UFOs: REFRAMING THE DEBATE wherein are compiled fourteen essays (excluding Graham’s comments) that speak about new ways to investigate unidentified flying objects (UFOs) and other paranormal events of the mind, parapsychology, ESP, and so-called other phantasmagoria.
“If ever we are to further our understanding of the UFO enigma, we must fundamentally reframe our debate,” says Graham. “We must wipe the board clean and fill it with new ideas, new theories, and even new language. We must be willing to start from scratch when the field stagnates. We must be critical, sober, and free from dogma—ready to raise away the residue of our own beliefs.”
(UFOs: REFRAMING THE DEBATE, Robbie Graham, White Crow Books, 3 Hova Villas, Hove, BN3 3DH United Kingdom, email@example.com, 2017, 262 pages, $17.95.)
Each essayist probes the UFO topic from the depths of his or her private experiences and gathered knowledge hoping their assessments will crack weak links and add new perspectives towards solving an ageless mystery.
“A lack of verification of visiting aliens does not necessarily translate into a lack of phenomena worthy of investigation,” says Jack Brewer. “It may just mean the ETH theory is wrong, at least for the vast majority of cases to which it is typically applied, if not all of them.” Brewer likens the belief that our forefathers held that witchcraft and Satanism were the cause for misfortune and unknown phenomena.
There were several complicating factors involved when it came to UFOs. Apparently, UFOdom has been the playground since its beginning for “psychological warfare.” Brewer suspects as much in a Secret Project Seal, the work of Colonel Carl Goldbranson with a Rand Research and Development Corporation in such warfare; Edward G. Lansdale and Major Jasper Maskelyne had a mutual interest in same. Ufology went downhill through Project Grudge, the 1952 Robertson Panel and the CIA, psy-ops may have also reared its head in the UFO cases such as the June 21, 1947 Tacoma, Washington UFO debris case.
Likewise, decades of hoaxing and illusory investigation has taken its toll on the subject. Brewer suggests stripping away the sizable muck of urban myths and begins to delve on what really works, and “proceed both intelligently and competently.”
Joseph Cutchin doesn’t feel it is all that simple. The biggest bug-a-boo in this field are the ETH (extraterrestrial nuts-and-bolts) theories, but also the “materialist paradigm.” “…burn marks at landing sites, a stunning video, a compelling photograph, a crashed flying saucer, an extraterrestrial body…” just won’t settle the mystery.
Some of the most noted UFO researchers also say that there is more to the mystery than-meets-the-eye. Richard Dolan (UFOs for the 21st CENTURY MIND) and Eddie Bullard (UFO ADVENTURES: THE MEASURE OF A MYSTERY) believe that the appearance of telepathy thought transference “normalizes a host of other psi phenomena in a domino effect”—ranging through precognition, clairvoyance, psychokinesis, astral projection—in effect, rejecting materialism and the popular scientific method (pp. 51-56).
Heralding some of the better psi accomplishments over the last decades, Cutchin says:
“At the same time, remember that non-materialist does not equal non-scientific. Science is nothing more than a set of guidelines and tools to evaluate reality honestly and objectively, whereas materialism is an assumption based upon the notion that only things replicable in a laboratory setting are worthy of labeling ‘real’ (though, as illustrated above, not even controlled repeatability satisfies this arbitrary standard).”
Cutchin endears scientists of this venue such as Alex Tsakiris (WHY SCIENCE IS WRONG, ABOUT ALMOST EVERYTHING), Rupert Sheldrake, Dim van Lommel, Ian Stevenson, and Daryl Bem. Through their ranks, a new “model of reality” is where “the rule book is being rewritten in their favor as we speak,” (p.59) when we will accurately be “operating in a consciousness-based paradigm.” There will be a “materialism death throes” out of which will emerge “Magonian phenomena” of various “hybridized theories.” Cutchin calls it “non-human” logic. He cites Gordon White’s 2016 book STARSHIPS where magic is characterized by “atemporality, high levels of coincidences,” “repetition of motif and symbol” and a “weird resonance” on all levels of enquiry, stripping away the “artificial barriers,” from Aleister Crowley’s “Lam” apparition to those of the Blessed Virgin Mary, even deeply into the Jungian Collective Unconscious. This “science” has an obligation to no one except to one principle: “(Alex Tsakiris) Follow the data wherever it leads.”.
‘PARACRYPTO UFOLOGY’ AND THE MIND CONTROLLERS
Smiles Lewis not only takes us many steps deeper into the labyrinth, but actually scrounges us into it. Utilizing facts, science and ideas that most scientists shun as if confronted with a plague, Lewis forges headlong into the world of “ParaCryptoufology,” a “covert socio-cultural control system of earth lights and balls-of-light phenomenon,” the “collective unconscious of humanity” in a “Gaian” “GeoPsyche” “planetary poltergeist.”
If that is a bit hard to swallow all at once, Lewis takes us step by step through a collage of mystery and probably painful confrontation to our own stupidity.
“This is the problem I have with most people who claim to have an answer to the UFO phenomenon: They pick a theory, but it only fits part of the data,” says Lewis. “That’s also why I advocate for a multi-theory interpretation of the explanation that accounts for all the data. I think there is a number of things’ going on simultaneously.”
Lewis’s early years were spent investigating the effects of ELF waves and other electromagnetic radiation, also as a planetary product, but also being integrated and utilized by military and government projects. As the years unwound, somebody, some people in power, must have realized the earth-shaking potential of electromagnetism and mind control, and locked inquiry into the mystery.
“Terrence McKenna also encouraged that notion when he said, ‘One possible view of the flying saucer is that it is a kind of projection from the consciousness of the planet that is Gaia.’ And, “I think in that sense, Jung was really onto something when he saw it as coming from the unconscious…almost as through the UFO is a manifestation of Gaia, as mother goddess.’”
Jeffrey Mishlove, “Aliens and Archetypes,” Thinking Allowed video series.
Lewis explores the collective works of Jacques Vallee, Lyle Watson, Whitley Strieber, Paul Devereux, Rick Strassman, Albert Budden, Karla Turner, Jenny Randles, Dennis Stillings, Steve Mizrach and Carol Suzanne Matthews who talk along the lines of “Gaian ecosystems,” “electromagnetic hypersensitivity,” “electro-staging,” “inner earth mythology,” “the idea of the hive,” “onion-like layers of Jung’s collective unconscious,” “virtual reality scenarios,” “morphic fields,” “morphic resonance theory,” “Akashic fields,” “biological-field dowsing,” “OZ factor,” “synergistic cybernetic interface,” or a “cyber biological planetary poltergeist,” “collective anxieties are psychically manifesting…worldwide…poltergeist activity…physical manifestations.”
In a Gaian-twist, Lewis sees it partially as an insect ecological “protest.” “I really think that it’s quite possible that the reason we experience these apparent alien others as insectoid is because their ultimate origin could be the collective species unconscious of the insect kingdom,” says Lewis. “It would seem to be in their best interest to try to convince us to stop damaging the ecology of the planet.” (p. 116)
Lewis gives a quote that exemplifies the above conglomerate of information:
“(Karla Tuner) She talked about this a lot in her lectures and gave examples where the abductee, the experiencer, would see and experience on thing, but nearby witnesses would see something quite different but still anomalous and weird.” (p. 133)
Lewis spotlights Hank Albarelli, Jr’s, A Terrible Mistake: The Murder of Frank Olson and the CIA’s Secret Cold War Experiments and The CIA’s MKUltra Program, MKNaomi, MKDelta, Project Blue Bird, and Project Monarch.
Even far more frightening, Lewis publicizes Martin Cannon’s important thesis THE CONTROLLERS: A NEW HYPOTHESIS OF ALIEN ABDUCTION (The Mufon UFO Journal 1989) or Jim Keith’s MIND CONTROL WORLD, WORLD CONTROL: The Encyclopedia of Mind Control (1997), and also his MASS CONTROL: Engineering Human Consciousness (1999). He further mentions Marion Lammen’s MILABS: Military Mind Control and Alien Abduction (2000).
Chemist and scientist on the Manhattan Project, Leon Davidson, formulated that the UFO phenomena was a tool of the CIA, as did Allen Dulles and Carl Jung; Ted Kaczynski, Mafioso Whitey Bulger, both were participants in MKUltra.
“Both Kenn Thomas and Peter Lavenda have written books and /or lectured on these very bizarre links between the formation of the flying saucer era, post-WWII American Nazism, and the MKUltra activities” (p. 120)
Bosco Nedelcovici told in 1978 of a “nine-man helicopter team” that flew in the Minas Gerais region of Brazil, consisting of a doctor, CIA and Navy personnel which abducted civilians for “psychological warfare experiments and hallucinogenic drug tests.”
Lewis likewise suspects the Barney and Betty Hill 1961 abduction case with a red-headed Irishman Nazi-like with a black scarfed UFO pilot. Similarly, the 1973 Pascagoula, Mississippi Clawmen could have been a product of near-by Fort Derick Horn Island research site.
Project Palladium was able to take radar returns as well as UFOs as “blips” along the Eastern Seaboard of North America on September 11, 2001.
Lewis seems to suggest that, both, paranormal and manmade terrestrial elites have banded together into a singularity-symbiotic-relationship somehow along the road to the ‘mystic’ “…a Chimera, fake alien threat and staging events to unite humanity against a common but counterfeit foe: Uniting us against UFaux, the false, counterfeit UFOs.”
A LIMINAL REALM.
UFO HOT SPOTS AND NEW PATHWAYS
Lorin Cutts pretty much agrees with Lewis but sees “UFO hot spots” also offering clues.
The Yakima region in Washington State, with Mount Adams to its western perimeter, is one of the “busiest hotspots for UFO activity” in the United States. It was where Kenneth Arnold also saw nine-crescent-shaped objects flying towards Mount Adams on June 24, 1947.
But this region is also home to the Hanford nuclear sites, home to the Manhattan Project which “spawned” H-bombs, destruction of Hiroshima and Nagasaki. But the region also included visual and radar sightings of three discs at 2:30 p.m. some 30-minutes even before Kenneth Arnold’s plane took off (OREGON JOURNAL, July 4, 1947). The Rand Corporation said there was a recorded 853 UFO sightings in June and July of 1947.
Cutts cites several examples of what Dr. J. Allen Hynek labeled “High Strangeness”: “The inexplicable effects and synchronicities of events elated to and occurring before, during, and after UFO encounters.”
Many “hot spots,” such as Yakima, are host to seeming “Enlightened Content with Extra Terrestrial Intelligence” (ECETI) in what Cutts calls, the UFO mythological zone, “it turns …into a cult,” MIRAGE MEN (Mark Pilkington, John Lundberg), “…Mirage-Men-Style activities may even go as far back as 1946,” “…that certain factions within the military-industrial-complex would instigate seemingly magical, pseudo-phenomenal or pseudo-extraterrestrial experiences with ease,” “…a genuinely anomalous component” mixed with “social engineering.” (pp. 81-85)
“Yakima is a veritable trove of all kinds of high strangeness, not just UFOs…whether we utilize science or also include other methodologies and philosophies,” says Cutts, “one thing is certain: we need to stop trying to fit the UFO subject into what we want it to be… (It) would be the last ‘scientific’ thing of all to do.”
Cutts says that any “approach” must be based on ‘true science”: “Current scientific understanding will never be the truth of the entire universe…a paper god…strive to be better understand ourselves, our universe…forge a new pathway forward…we must make the escape ourselves.”
ARROGANT ORTHODOXY OF ACADEMIA
Red Pill Junkie sees one of the functions of the UFO phenomena as “eroding our faith in science,” or, in the words of researcher Terrence McKenna (terrencemckenna.wikispaces.com/Shamanic – Approaches – to – the – ufo. Also, https://youtu.be/22F6pZU-PC8), “We are going to turn the world upside down. Your science is going to be shown up for what it is: nothing more than a pleasant metaphor, usefully extrapolated into the production of toys for wealthy children.” (November 21, 1987)
Red Pill Junkie further sees elements of the “trickery” with “oneiric quality” having little use for traditional social structure but establishing contact and dialog with humankind on “an individual basis.”
What the CIA-sponsored Robertson panel of 1953 feared more than an actual space-people ‘intervention’ was the growing acceptance of UFOs in the press, often seen as ‘rebellion, revolt and social unrest,’ ‘paranoid identity’ and ‘crisis apparitions.’
“Internal turmoil and lack of rigidity are not just the earmarks of adolescence,” says Red Pill Junkie. “They are also intrinsic to the creativity-prone, which is possibly the reason why intrinsic types tend to show a higher internet in the UFO phenomena…”
Jacques Vallee said that interaction with non-human intelligences have “always been dissuaded by the Status Quo, such as the ‘witches’ pyre.’” Using such “magic,” Aleister Crowley manifested a creature resembling the “archetypal Gray Alien” (Lam). Alan Moore is V for Vendetta and his Guy Fawkes character destroying “all the obsolete structures upholding the status quo.”
“An anomaly that refuses to conform to our ‘sensible’ expectation and seems hell-bent on throwing into question everything we take for granted___even the nature of reality itself,” muses Red Pill Junkie, “…a chaotic catalyst, even turning human society up on it toes with farcical displays of power…‘Cosmic Jokers’…shake us out of our collective stagnation…”
Red Pill Junkie leaves us with some final advice: “The UFO mystery seems to stem from a liminal realm in between normal life and total madness: a twilight space where light and dark can give way to either our most wondrous fantasies, or our most horrible nightmares.”.
A HAUNTED SKY
In August 2010 five members of a family gathered about a bonfire to revisit it and enjoy a star-filled sky just outside the Bruce, Pennsylvania at Cape Croker, Ontario. A light in the sky approached, when suddenly they all heard strange voices say: “Look up.” The light was bright enough to the entire yard and forest as if in daylight. There was no sound. This is one out of a dozen cases of “high strangeness” that Susan Demeter – St. Clair had investigated.
“This essay will argue that high strangeness UFO reports that include various types of psychic phenomena may be the key to a greater understanding of the UFO enigma,” says St. Clair, “or, at the very least, trigger more meaningful questions in our ongoing efforts to understand it.”
St. Clair speaks of “depth psychology,” CLOSE ENCOUNTERS OF THE THIRD KIND, Dr. J. Allen Hynek, John Keel, “complex paranormal manifestations,” “synchronicity,” PASSPORT TO MAGONIA (Jacques Vallee), and talks about UFOs from a new perspective:
“Everything works as if UAPS [Unidentified Aerospace Phenomena] were products of a technology that integrates physical and psychic phenomena and primarily affects cultural variable in our society through manipulation of physiological and psychology parameters in the witnesses.”
Incommensurability, Orthodoxy and the Physics of High Strangeness; a 6-layer Model for Anomalous Phenomena (Jacques Vallee, Eric Davis, 2003)
- Building upon Dr. Haley Rutledge’s Project Identification and the sentiments of Massimo Teodorani, St. Clair says: “Or is the light created as an archetypical form from our own consciousness due to reason we don’t know yet, but where, once more, mind-matter coalescence occurs suddenly as a micro-creation effect?”
- Clair alludes to researchers Scott Rogo (The Haunted Universe), Eric Quellet (Illuminations: The UFO Experience as a Parapsychological Event) telling of how, possibly, “entire societies contributed to a psychic manifestation in the sky that mirrors, in a very symbolic way, the political and military unrest occurring on the ground.” (p. 176)
“To reframe the UFO debate we need to formulate new models for analyzing existing and incoming date, and introduce innovative hypotheses by asking better questions than have thus far been asked,” says St. Clair. “Parapsychological hypotheses and models can more fully address the complex human and social dynamics of this rich and enigmatic experience.” (pp. 177-178).
“That power to understand true reality is inaccessible because all human understanding is shaped by ideological constructs,” says M.J. Banias, “value and belief systems established in our minds by our social and cultural upbringing.”
Banias references the drifter John Nada in John Carpenter’s movie THEY LIVE (1988) who is enabled to see “the real world” through special sunglasses as “skeletal- faced” aliens who have taken the earth over in order to “deplete earth of its natural resources for their own personal gain.”
The universe, says Banias, which we have constructed ourselves—all objective reality is totally elusive forever hindered by our “social and cultural illusions, languages, and mechanisms…adulterated reality… (always) based upon human social and cultural condition.” (p. 132)
There is one large conspiracy above all conspiracy theories: Capitalism elites that wish to line their pocket and maintain the status quo, more than simple economics, says Banias, it also involves ideology as a collective reality of public perception and awareness. It is also responsible for the regulation of UFOs.
Modern science, far from being the conqueror that broke away from myths and gave birth to enlightenment, has doubled-back and became the very thing science had rebelled against: that some ideas, such as UFOs, are not worth studying; science continues to support the power of the elite. Over five thousand scientists between 2005 and 2014, revealed the direct influence upon them by corporate influence. “The sciences, without a doubt, have become the tool of multinational corporations,” says Banias, but not all capitalism and science is bad, but mainly as a “survivor.” Concurrently, UFO discourse opposes modern capitalist ideology in three ways: 1) predisposition for dissent, 2) culture of the disenfranchised, 3) democratization of power.
“Mainstream capitalist culture has no choice but to resist UFO discourse, as it calls into question he ideology calk illusion, which capitalism must maintain,” says Banias, “the future of ufology as a Terra Obscura, an unknown land, which has yet to be trod.” (p. 143)
ENERGY EQUALS INFORMATION
The UFO mystery, according to Robert Brandstetter, exists much further beyond myriad images of dragons, phoenixes, glowing orbs and hundreds of bizarre shapes. The answer lies in the traumatic world of the UFO “experiencer.” Brandstetter sees this as “sensory overload” for “both the individual and society.” This will come about with “a reorientation and reinvention of the witness paradigm,” he says, and Brandstetter includes Donald Hoffman’s Conscious Realism and the Mind-Body Problem essay which labels UFO experiencers as “a reality beyond he margins of experience-networks of conscious agents…in a manner that humans cannot properly perceive at all…giving them a glimpse of a conscious agents that is literally alien to us.” (pp. 215-216)
Close encounters cases, in the words of researcher and podcaster Greg Bishop, appear to be hallucinatory and nonsensical, however it is also psychedelic and are really unknown phenomena because it is beyond the borders of what can be witnessed, co-creators, ‘creating” a reality inside the mind of the observer “…a very streamlined version of what Hoffman explains a Conscious Realism.” (p. 217)
Brandstetter also sees these manifestations as “Jungian concepts,” tokens of “The Shadow,” “The Other,” “The Trickster,” “The visit by the Stranger,” as challenges to “known paradigms of transit in the skies, presenting impossible materials, mediums, shapes and forms.”
“If we subtract our own innate bias, context, and psychology from the history of UFO reports, what we have left in the pure art of the universe: energy=information. And that may be all we can grasp at this time.” (pp. 218-221)
Ryan Sprague says that biggest connection between Mary Shelley’s novel Frankenstein and UFOs is “consciousness,” whereupon we can turn the microscope on ourselves to see the “whirlpool of unverifiable factors,” as in the words of Jim Keith (UFOs at the Edge of Reality, Paranoia Magazine) and Jacques Vallee (Messengers of Deception, 2008): “…UFOs sometimes happily cross those lines of demarcation, and defy the definitions (Keith)…under the control of a strange force that bends them in absurd ways, forcing them to play a role in a bizarre games of deception (Vallee).”
“It may be that our established modes of logic,” says Sprague, “limit us so greatly that we can’t fully comprehend that monster we created. We must ultimately face that face that, at some point, the awareness of the monster is going to shape and mold our consciousness completely, moving forward.” (p. 182)
UFO manifestations sometimes enfold a sequence of events.
- Time seems to slow down and he air around them seem different with the experiencer’s sense either heightened, disappear, or loosen all meaningful frame of reference in a controlled reality.
- “This passage between established and new found realities,” says Sprague, “is where UFOs seem to float, hover, zip, and coast, appear and disappear in and out of ambiguity.”
- When such mechanisms involve hundreds of people rather than just one, single person (referencing psychoanalyst C. G. Jung or Emile Durkheim), it is called collective consciousness where “we may be manifesting UFO events unknowingly somewhere deep in the subconscious and that perhaps some UFO experiences may be co-created in the moment by the observer and some anomalous intelligent stimulus.” (p.185)
- Others have mused that our subconscious were the “initiators, pulling UFOs in” thus allowing mass sightseers to seeing “the same object slightly different from one another…shaping and molding that object from their own set of reduction value and evolving perception.”
What we are experiencing in UFO close encounters, says Greg Bishop, are psychic manifestations of the “brain (which) has some kind of creative control over what is experienced.”
The terms of the investigation may be needed to be changed, says Bishop, if we are going to obtain real “answers” to the UFO Mystery. Rather than a quest for “doctrine,” the search should for “understanding” with a serious shift of “focus and methodology.” Bishop cites the Greek philosophy of Pyrrhonism.
How our brains “look at things,” “our nervous systems process and remember events,” even as “traumatic events,” could lead to new discoveries. Rather than discard or “throw-out” stranger cases, researchers should include “cognitively discordant input.” Look beyond the elements that are usually associated with aversions of “the standard ‘alien’” continuing into how “the human visual system changes what is seen before we are consciously aware of it…terrifying moments of ostensibly real experiences…the actual reality is either so incomprehensible or so terrifying…nothing to compare it to, and victim latches onto whatever makes sense…many layers of cultural baggage…make sense of the experience.”
What is actually “happening…from complete illusion to actual contact with non-human entities, may be so far removed from the original experience that we are starting… really make up what we are seeing…edit it…base on our evolutionary heritage?” (p. 201)
Donald D. Hoffman, Professor of Cognitive Science at UC Irvine (Visual Intelligence: How We Create What We See) speculates that human perception has evolved based on “our survival rather than the reality of what is there…to see things as they are…rather in a way that ensured fitness for the species…suggesting that physical objects as we perceive them are not the real physical objects in reality…you throw away the icon on your desktop that represents a file…you have lost all the work that went into it, even though it is only an electronic representation of the data and not the data itself.” (p. 202)
When it comes to UFOs, says Bishop, they also follow dream logic where a sighting and the mind of the participant enter into an “information-risk event” which is organized “into its own version of reality,” referencing Mac Tonnies’ Cryptoterrestrials, “…some are beginning to regard information as the basic currency of reality…derives from the quantum physics models of Anthropic Principle (John Archibald Wheeler, American physicist)…some sort of “true co-creation with an external consciousness…some sort of interaction, and they either accidentally or deliberately create scenarios where we can interact.” (pp. 201-205)
This may not happen, says Bishop, “until we come to the end of a long line of incalculable questions about what it is…there is also the issue that science can’t answer everything yet, especially questions of how UFOs and paranormal phenomena affect witness on an emotional level and how this may change their lives…hamstringing UFO study into a supposedly scientific framework.”
Brains Aren’t Big Enough
Making Sense of the Madness
Mike Clelland’s journey into UFOs pretty much coincides with other essayists’ summations: a web of synchronicity in many directions involving owl phenomena and a myriad world of other phenomena.
“There are aspects of this phenomenon that challenge everything. The web of little strings seems to go everywhere. Everything is on the table___life, death, sex, dreams, spirit-validity, psychic visions, genetics, expanded consciousness, mind-control, channeling, mysticism, miraculous-healings, out-of-body experiences, hybrid children, and personal transformation, and powerful synchronicity, portals in the backyard, distorted time, telepathy, prophetic vision, trauma, ecstasy, and magic. It’s as if our brains just aren’t big enough to deal with the overload of so much weirdness.” (p. 18)
Clelland says after experiencing the ins-and-outs of paranormal synchronicity, he no longer tries to “prove” the “experiences,” or even do boring, wasteful “collection” of facts and stories, but, rather, “live” them.
“I understand this in my bones, because I have lived it. Seeing a UFO on a clear, starry night is just the smallest part of my story,” says Clelland. “There is so much more coming to terms with what I have been through has required abandonment…we are confronted by a mystery, and nothing would be more gratifying than to actually solves it. But I don’t expect that to ever happen.” (pp. 31, 33)
Asking Challenging Questions
Micah Hanks feels that a better categorization of UFO types will help scientists narrow the choices down to a select few reports that might be much more reliable. Hanks says we should adapt a “healthy” skeptical attitude, much like Allan Hendry’s THE UFO HANDBOOK; although Hank’s other published works would far from call him a “skeptic” and certainly not entirely a debunker.
“Modern skepticism can, I think, be summarized in many instances as an ideology, around which a social movement has been built—one that, today, also runs tangent with atheism—and as a paradoxical, evangelical attitude about the supremacy of science above all other forms of knowledge.”
Hanks does warn that “skepticism” be applied properly and not as dogmatic “scientism.” (p. 74)
Curt Collins, however, hangs it all on a ridged, forensic “team work” of Ufologists that doggedly crashed a seeming “hoax” over photographs in a May 7, 2014 expose’ of a two-year –old mummified boy pushed-off as an alien creature. The Team called themselves The Roswell Slides Research Group (RSRG).
Besides the unrelenting and dedicated teamwork of the various members of RSRG, many of whom were classical UFO debunkers, the “mummy case,” says Collins, demonstrated an unreserved need to divorce the attempts at fraud from true UFO methodology.
“Groups can be great tools, but they have their limitations,” says Collins. “Each of us must remain objective, seek the best evidence and ask challenging questions whether as part of a team or as individuals.”
Chris Rutkowski takes it a step further and asks us to void the field of “anti-scientific” UFO zealots and “cultist behavior.” Rutkowski is pretty skeptical of the ETH theory, but so were most of the essayists in Robbie Graham’s book. Rutkowski finds himself in the quandary discussing “science” as do most of the essayists in the book, its limits and misapplications, when it also has connections to paranormal episodes and experiments. Obviously, “science,” as we are experiencing it today, has shown us limits as it encounter the parameters of our five senses and many UFO accounts. Rutkowski seems confident that regulating “UFO Cultism” to a “second track,” imbued with classical, current, and ancient “pure science,” would go far to bolster our “scientific methodology.”
Which presents Rutkowski, teetering in contradiction to many of his fellow essayists in Graham’s book: most essayists don’t see “science” as “ended” or “dead” in its evolution, but, with the advent of quantum physics and its continued growth, just how much of our “five” senses can be encumbered by a “finalization” by a 21st century? Be fearful, also, of when “anti-cultism” becomes the most “dangerous Cultism.”
With new advances in scientific learning, Rutkowski’s Luddite approach may be an example of the “snake biting its own tail.”
Hope and the Future
Diana Walsh Pasulka, Ph.D., Professor and Chair of the Department of Philosophy and Religion, University of North Carolina, gives us some sharp synopsis that may focus us back into center-view.
Saint Francis of Assi, the Catholic Monk Stigmata that received wounds from an aerial phenomenon in which “rays of light that rip (ped) open wounds” on Francis’s hands and sides. (p. xix)
Brother Leo’s account:
“In the center of that bright whirlpool was a core of blinding light that flashed down from the depths of the sky with terrifying speed until it suddenly stopped…”
A colleague of Pasulka that worked as a contractor for the NASA U.S Space Program said about Brother Leo’s description:
“This appears to be a real object that has all the signs that it has broken through the atmosphere, created blue and white sparks, is spinning, and even appears to have given off some type of radiation, judging the wounds that appears on the hands of the witnessing monk.
“There is a database of similar types of accounts of contemporary aerial phenomena.”
“Each of the contributors in this volume is sharply aware of the futility of concluding. Instead, they offer strategies for understanding the phenomena, and understanding its social and cultural effects…the non-dogmatic, self-reflective, and critical approach of each of these authors is urgently needed in the field of ufology right now. They are its hope and its future.”
Steve Erdmann, April, 2020, St Louis, Mo.
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